LITMIR.BIZ

Скачать книгу

we have private judgment and its sad fruit—its necessary fruit. One man has quite as good a right to think for himself as another; and no man has any right whatsoever to force his opinion upon his fellow. Where, then, lies the remedy? In flinging to the winds our private judgments, and reverently submitting ourselves to the supreme and absolute authority of holy Scripture. If it be not thus, how could the apostle beseech the Corinthians to "speak the same thing, and to be perfectly joined together in the same mind, and in the same judgment"? Who was to prescribe the "thing" that all were to "speak"? In whose "mind" or whose "judgment" were all to be "perfectly joined together"? Had any one member of the assembly, however gifted or intelligent, the slightest shadow of a right to set forth what his brethren were to speak, to think, or to judge? Most certainly not. There was one absolute, because divine, authority to which all were bound, or rather privileged, to submit themselves. Human opinions, man's private judgment, his conscience, his reason—all these things must go for what they are worth; and most assuredly they are perfectly worthless as authority. The Word of God is the only authority; and if we are all governed by that, we shall "all speak the same thing," and "there will be no divisions among us;" but we shall "be perfectly joined together in the same mind, and in the same judgment."

      Lovely condition! But, alas! it is not the present condition of the Church of God; and therefore it is perfectly evident that we are not all governed by the one supreme, absolute, and all-sufficient authority—the voice of holy Scripture—that most blessed voice that can never utter one discordant note—a voice ever divinely harmonious to the circumcised ear.

      Here lies the root of the whole matter. The Church has departed from the authority of Christ, as set forth in His Word. Until this is seen, it is only lost time to discuss the claims of conflicting systems, ecclesiastical or theological. If a man does not see that it is his sacred duty to test every ecclesiastical system, every liturgical service, and every theological creed by the Word of God, discussion is perfectly useless. If it be allowable to settle things according to expediency—according to man's judgment, his conscience, or his reason, then verily we may as well at once give up the case as hopeless. If we have no divinely settled authority—no perfect standard—no infallible guide, we cannot see how it is possible for any one to possess the certainty that he is treading in the true path. If indeed it be true that we are left to choose for ourselves, amid the almost countless paths which lie around us, then farewell to all certainty—farewell to peace of mind and rest of heart—farewell to all holy stability of purpose and fixedness of aim. If we cannot say of the ground we occupy, of the path we pursue, and of the work in which we are engaged, "This is the thing which the Lord hath commanded," we may rest assured we are in a wrong position, and the sooner we abandon it the better.

      Thank God, there is no necessity whatever for His child or His servant to continue for one hour in connection with what is wrong. "Let every one that nameth the name of Christ depart from iniquity." But how are we to know what is iniquity? By the Word of God. Whatever is contrary to Scripture, whether in morals or in doctrines, is iniquity, and I must depart from it, cost what it may. It is an individual matter.—"Let every one."—"He that hath ears."—"He that overcometh."—"If any man hear My voice."

      Here is the point. Let us mark it well. It is Christ's voice. It is not the voice of this good man or that good man; it is not the voice of the church, the voice of the fathers, the voice of general councils, but the voice of our own beloved Lord and Master. It is the individual conscience in direct, living contact with the voice of Christ—the living, eternal Word of God—the holy Scriptures. Were it merely a question of human conscience or judgment or authority, we are at once plunged in hopeless uncertainty, inasmuch as what one man might judge to be iniquity, another might consider to be perfectly right. There must be some fixed standard to go by—some supreme authority from which there can be no appeal; and, blessed be God, there is. God has spoken; He has given us His Word; and it is at once our bounden duty, our high privilege, our moral security, our true enjoyment, to obey that Word.

      Not man's interpretation of the Word, but the Word itself. This is all-important. We must have nothing—absolutely nothing between the human conscience and divine revelation. Men talk to us about the authority of the church. Where are we to find it? Suppose a really anxious, earnest, honest soul, longing to know the true way. He is told to listen to the voice of the church. He asks, Which church? Is it the Greek, Latin, Anglican, or Scotch church? Not two of them agree. Nay, more; there are conflicting parties, contending sects, opposing schools of thought, in one and the self-same body. Councils have differed, fathers have disagreed, popes have anathematized one another. In the Anglican Establishment, we have high-church, low-church, and broad-church, each differing from the rest. In the Scotch or Presbyterian church, we have the Established church, the United Presbyterian, and the Free church. And then if the anxious inquirer turns away in hopeless perplexity from those great bodies, in order to seek guidance amid the ranks of Protestant dissenters, is he likely to fare any better?

      Ah! reader, it is perfectly hopeless. The whole professing church has revolted from the authority of Christ, and cannot possibly be a guide or an authority for any one. In the second and third chapters of the book of Revelation, the church is seen under judgment, and the appeal, seven times repeated, is, "He that hath an ear, let him hear"—what? The voice of the church? Impossible! The Lord could never direct us to hear the voice of that which is itself under judgment. Hear what, then? "Let him hear what the Spirit saith unto the churches."

      And where is this voice to be heard? Only in the holy Scriptures, given of God, in His infinite goodness, to guide our souls in the way of peace and truth, notwithstanding the hopeless ruin of the church, and the thick darkness and wild confusion of baptized christendom. It lies not within the compass of human language to set forth the value and importance of having a divine and therefore an infallible and all-sufficient guide and authority for our individual path.

      But be it remembered, we are solemnly responsible to bow to that authority, and follow that guide. It is utterly vain, indeed morally dangerous, to profess to have a divine guide and authority unless we are thoroughly subject thereto. This it was that characterized the Jews in the days of our Lord. They had the Scriptures, but they did not obey them. And one of the saddest features in the present condition of christendom is its boasted possession of the Bible, while the authority of that Bible is boldly set aside.

      We deeply feel the solemnity of this, and would earnestly press it upon the conscience of the Christian reader. The Word of God is virtually ignored amongst us. Things are practiced and sanctioned, on all hands, which not only have no foundation in Scripture, but are diametrically opposed to it. We are not exclusively taught and absolutely governed by Scripture.

      All this is most serious, and demands the attention of all the Lord's people in every place. We feel compelled to raise a warning note in the ears of all Christians in reference to this most weighty subject. Indeed, it is the sense of its gravity and vast moral importance that has led us to enter upon the service of writing these "Notes on the book of Deuteronomy." It is our earnest prayer that the Holy Ghost may use these pages to recall the hearts of the Lord's dear people to their true and proper place—even the place of reverent allegiance to His blessed Word. We feel persuaded that what will characterize all those who will walk devotedly in the closing hours of the Church's earthly history will be profound reverence for the Word of God, and genuine attachment to the Person of our Lord and Saviour Jesus Christ. The two things are inseparably bound together by a sacred and imperishable link.

      "The Lord our God spake unto us in Horeb, saying, 'Ye have dwelt long enough in this mount: turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea-side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates.'" (Ver. 6, 7.)

      We shall find, throughout the whole of the book of Deuteronomy, the Lord dealing much more directly and simply with the people than in any of the three preceding books; so far is it from being true that Deuteronomy is a mere repetition of what has passed before us in previous sections. For instance, in the passage just quoted there is no mention of the movement of the cloud—no reference to the sound of the trumpet. "The Lord our God spake unto us." We know, from the book of Numbers, that the movements of the camp

Скачать книгу