Chapter IV (2)

But how is the believer dead to law? The apostle replies, "I through law am dead to law." The law had brought the sentence of death into his conscience, as we read in Romans vii, "I was alive without the law once; but when the commandment came, sin revived and I died. And the commandment, which was ordained to life, I found to be into death. For sin, taking occasion by the commandment, deceived me, and by it slew me."

But there is more than this. The apostle goes on to say, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me." And here is the triumphant answer of the Christian to those who say that inasmuch as the Mosaic law is abrogated, there is no longer any demand for the legal restraint under which the Jews were called to live. To all who would seek liberty for self-indulgence, the answer is, "I am dead to law, [not that I might give a loose rein to the flesh, but] that I might live unto God."

Thus nothing can be more complete, nothing more morally beautiful, than the answer of true Christianity to legality on the one hand and licentiousness on the other. Self crucified; sin condemned; new life in Christ; a life to be lived to God; a life of faith in the Son of God; the motive-spring of that life, the constraining love of Christ--what can exceed this? Will any one, in view of the moral glories of Christianity, contend for putting believers under the law, putting them back into the flesh--back into the old creation--back to the sentence of death in the conscience--back to bondage, darkness, distance, fear of death, condemnation?

Is it possible that any one who has ever tasted, even in the very feeblest measure, the heavenly sweetness of God's most blessed gospel, can accept the wretched mongrel system, composed of half law and half grace, which christendom offers to the soul? How terrible to find the children of God--members of the body of Christ--temples of the Holy Ghost--robbed of their glorious privileges, and burdened with a heavy yoke, which, as Peter says, "neither our fathers nor we were able to bear." We earnestly entreat the Christian reader to consider what has been placed before him. Search the Scriptures; and if you find these things to be so, then fling aside forever the grave-clothes in which christendom inwraps its deluded votaries, and walk in the liberty wherewith Christ makes His people free; tear off the bandage with which it covers the eyes of men, and gaze on the moral glories which shine with such heavenly brilliancy in the gospel of the grace of God.

And then let us prove, by a holy, happy, gracious walk and conversation, that grace can do what law never could. Let our practical ways from day to day, in the midst of the scenes, circumstances, relationships, and associations in which we are called to live, be the most convincing reply to all who contend for the law as a rule of life.

Finally, let it be our earnest, loving desire and aim to seek, in so far as in us lies, to lead all the dear children of God into a clearer knowledge of their standing and privileges in a risen and glorified Christ. May the Lord send out His light and His truth, in the power of the Holy Ghost, and gather His beloved people around Himself, to walk in the joy of His salvation, in the purity and light of His presence, and to wait for His coming.

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We do not attempt to offer any apology for what may perhaps appear to some of our readers to be a very lengthened digression from the fourth chapter of Deuteronomy. The fact is, we have been led into what we judge to be a very needed line of practical truth by the very first verse of the chapter, as quoted at the opening of this section. We felt it absolutely necessary, in speaking of the weighty question of obedience, to seek to place it on its true basis. If Israel was called to "hearken and do," how much more are we, who are so richly blessed--yea, "blessed with _all_ spiritual blessings in the heavenlies in Christ Jesus." We are called to obedience, even to the obedience of Jesus Christ, as we have it in 1 Peter i, "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ." We are called to the very same character of obedience as that which marked the life of our blessed Lord Jesus Christ Himself. Of course, in Him there was no hindering influence as, alas! there is in us; but as to the character of the obedience, it is the same.

This is an immense privilege. We are called to walk in the footsteps of Jesus. "He that saith he abideth in Him ought himself also so to walk even as He walked." Now, in pondering the path of our Lord, in considering His marvelous life, there is one point which demands our profound and reverent attention--a point which connects itself, in a very special manner, with the book of Deuteronomy--and that is, the way in which He ever used the Word of God--the place which He ever gave to the holy Scriptures. This we consider to be a subject of the last possible importance at the present moment. It holds a prominent place throughout the lovely book with which we are at present engaged. Indeed, as we have already remarked, it characterizes the book, and marks it off from the three books which precede it in the divine canon. We shall find proofs and illustrations of this in abundance as we pass along. Every where, the Word of God gets its own paramount place, as the only rule, the only standard, the only authority, for man. It meets him in every position, in every relationship, in every sphere of action, and in every stage of his moral and spiritual history. It tells him what he ought to do, and what he ought not. It furnishes him with ample guidance in every difficulty. It descends, as we shall see, to the most minute details--such details, indeed, as fill us with amazement to think that the High and Mighty One that inhabiteth eternity could occupy Himself with them--to think that the Omnipotent Creator and Sustainer of the vast universe could stoop to legislate about a bird's nest. (Chap. xxii. 6.)

Such is the Word of God--that peerless revelation--that perfect and inimitable volume which stands alone in the history of literature. And we may say that one special charm of the book of Deuteronomy--one peculiar feature of interest is, the way in which it exalts the Word of God, and enforces upon us the holy and happy duty of unqualified and unhesitating obedience.

Yes; we repeat and would fervently emphasize the words--unqualified and unhesitating obedience. We would have these wholesome words sounded in the ears of Christian professors throughout the length and breadth of the earth. We live in a day specially marked by the setting up of man's reason, man's judgment, man's will; in short, we live in what the inspired apostle calls "man's day." On all hands we are encountered by lofty and boastful words about human reason, and the right of every man to judge and reason and think for himself. The thought of being absolutely and completely governed by the authority of holy Scripture is treated with sovereign contempt by thousands of men who are the religious guides and teachers of the professing church. For any one to assert his reverent belief in the plenary inspiration, the all-sufficiency, and the absolute authority of Scripture, is quite sufficient to stamp him as an ignorant, narrow-minded man, if not a semi-lunatic, in the judgment of some who occupy the very highest position in the professing church. In our universities, our colleges, and our schools, the moral glory of the Divine Volume is fast fading away, and instead thereof our young people are led and taught to walk in the light of science--the light of human reason. The Word of God itself is impiously placed at the bar of man's judgment, and reduced to the level of the human understanding. Every thing is rejected which soars beyond man's feeble vision.

Thus the Word of God is virtually set aside. For, clearly, if Scripture is to be submitted to human judgment, it ceases to be the Word of God. It is the very height of folly to think of submitting a divine and therefore perfect revelation to any tribunal whatsoever. Either God has given us a revelation or He has not. If He has, that revelation must be paramount, supreme, above and beyond all question, absolutely unquestionable, unerring, divine. To its authority all must bow down, without a single question. To suppose for a moment that man is competent to judge the Word of God, able to pronounce upon what is or what is not worthy of God to say or to write, is simply to put man in God's place. And this is precisely what the devil is aiming at, although many of his instruments are not aware that they are helping on his designs.

But the question is continually cropping up before us, "How can we be sure that we have, in our English Bible, the _bona-fide_ revelation of God?" We reply, God can make us sure of it. If He does not, no one can: if He does, no one need. This is our ground, and we deem it unassailable. We should like to ask all those who start this infidel question (for such we must honestly call it), Supposing that God cannot give us the absolute certainty that, in our common English Bible, we do actually possess His own most precious, priceless revelation, then whither are we to turn? Of course, in such a weighty matter, on which momentous and eternal consequences hang, a single doubt is torture and misery. If I am not sure of possessing a revelation from God, I am left without a single ray of light for my path; I am plunged in darkness, gloom, and mental misery. What am I to do? Can man help me by his learning, his wisdom, or his reason? Can he satisfy my soul by his decision? Can he solve my difficulty, answer my question, remove my doubt, dissipate my fear? Is man better able than God to give me the assurance that God has spoken?

The idea is absolutely monstrous--monstrous in the very highest degree. The plain fact is this, reader: If God cannot give us the certainty that He has spoken, we are left without His word altogether. If we must turn to human authority, call it what you please, in order to guarantee the Word of God to our souls, then that authority is higher and greater, safer and more trustworthy, than the Word which it guarantees. Blessed be God, it is not so. He has spoken to our hearts. He has given us His Word, and that Word carries its own credentials with it. It stands in no need of letters of commendation from a human hand. What! turn to man to accredit the Word of the living God!--apply to a worm to give us the assurance that our God has spoken to us in His Word! Away forever with the blasphemous notion, and let our whole moral being--all our ransomed powers adore the matchless grace, the sovereign mercy, that has not left us to grope in the darkness of our own minds, or to be bewildered by the conflicting opinions of men; but has given us His own perfect and most precious revelation, the divine light of His Word, to guide our feet into the path of certainty and peace, to enlighten our understandings and comfort our hearts, to preserve us from every form of doctrinal error and moral pravity, and finally, to conduct us into the rest, blessedness, and glory of His own heavenly kingdom. All praise to His name throughout the everlasting ages!

But we must bear in mind that the marvelous privilege of which we have spoken--and truly it is most marvelous--is the basis of a most solemn responsibility. If it be true that God has, in His infinite goodness, given us a perfect revelation of His mind, then what should be our attitude in reference to it? Are we to sit in judgment upon it? Are we to discuss, argue, or reason? Alas! for all who do so. They will find themselves on terribly dangerous ground. The only true, the only proper, the only safe attitude for man in the presence of God's revelation is, obedience--simple, unqualified, hearty obedience. This is the only right thing for us, and this is the thing which is pleasing to God. The path of obedience is the path of sweetest privilege, rest, and blessing. This path can be trodden by the merest babe in Christ, as well as by the "young men" and the "fathers." There is the one straight and blessed path for all. Narrow it is, no doubt; but, oh! it is safe, bright, and elevated. The light of our Father's approving countenance ever shines upon it; and in this blessed light the obedient soul finds the most triumphant answer to all the reproaches of those who talk, in high-sounding words, about breadth of mind, liberality of thought, freedom of opinion, progress, development, and such like. The obedient child of God can afford to put up with all this, because he feels and knows, he believes and is sure, that he is treading a path indicated for him by the precious Word of God. He is not careful to explain or apologize, feeling assured that those who object, oppose, and reproach are utterly incapable of understanding or appreciating his explanation. And, moreover, he feels that it is no part of his duty to explain or defend. He has but to obey; and as for objectors and opposers, he has but to refer them to his Master.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

What mean the following words to Israel: "Therefore shall ye lay up these My words _in your heart_, and _in your soul_, and bind them for a sign upon _your hand_, that they may be as frontlets between _your eyes_"? The "heart," the "soul," the "hand" the "eyes"--all engaged about the precious Word of God. This was real work. It was to be no empty formality, no barren routine. The whole man was to be given up, in holy devotion, to the statutes and judgments of God.

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

These are searching questions for our hearts, beloved Christian reader. Let us not put them away from us. We may rest assured there is no more correct indicator of our moral and spiritual condition than that afforded by our treatment of the Word of God. If we do not love it--love to study it--thirst after it--delight in it--long for the quiet hour in the which we can hang over its sacred page and drink in its most precious teaching--meditate upon it, in the closet, in the family, in the street; in short, if we do not breathe its holy atmosphere--if we could ever give utterance to such a sentiment as that given above, that "we cannot be always reading the Bible," then, verily, we have urgent need to look well to our spiritual state, for we are sadly out of health. The new nature loves the Word of God--earnestly desires it, as we read in 1 Peter ii.--"As new-born babes, desire the sincere milk of the Word, that ye may grow thereby."

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

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

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

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

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

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

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

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

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

But this, of course, is an open question, as to which we merely give our judgment, which must go for what it is worth. The length and character of the service must, in every case, be left to the person who conducts it. But we do most earnestly trust that if these lines should be scanned by any one who is the head of a household, and if he has hitherto neglected the holy privilege of family worship--family reading, he will, henceforth, do so no more. May he be enabled to say, with Joshua, "Let others do as they will, as for me and my house, we will serve the Lord."

It is not, surely, that we would lead any to imagine that the mere act of family reading takes in all that is comprehended in that weighty sentence, "We will serve the Lord." Far from it. That blessed service takes in every thing belonging to our private and domestic history: it takes in the most minute details of practical daily life. All this is most true and invaluable. But we are most thoroughly persuaded that nothing can go right in any household in which family reading and family prayer are habitually neglected.

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

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

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

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

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

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

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

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

We must now return to our chapter.

The attention of the people is specially called to the solemn scenes at Mount Horeb--scenes which should surely have deeply and abidingly impressed their hearts. "Specially the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather Me the people together, and _I will make them hear My words_." The grand and all-important point for Israel of old, for the Church now, for each, for all, at all times and in all places, is, to be brought into direct, living contact with the eternal Word of the living God, to the end "that they may learn to fear Me all the days that they shall live upon the earth, and _that they may teach their children_."

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

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

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