Why, then, we may well ask, in the face of such an overwhelming body of divine evidence, furnished by every section of the inspired canon, will men persist in cherishing the delusive hope of a world converted by the gospel? What mean "gathered wheat and a trodden wine-press"?

a.s.suredly, they do not and cannot mean a converted world.

We shall perhaps be told that we cannot build any thing upon Mosaic types and apocalyptic symbols. Perhaps not, if we had but types and symbols; but when the acc.u.mulated rays of Inspiration's heavenly lamp converge upon these types and symbols and unfold their deep meaning to our souls, we find them in perfect harmony with the voices of prophets and apostles, and the living teachings of our Lord Himself. In a word, all speak the same language, all teach the same lesson, all bear the same unequivocal testimony to the solemn truth that at the end of this age, instead of a converted world, prepared for a spiritual millennium, there will be a vine covered and borne down with terrible cl.u.s.ters, fully ripe for the wine-press of the wrath of almighty G.o.d.

Oh, may the men and women of christendom, and the teachers thereof, apply their hearts to these solemn realities! May these things sink down into their ears, and into the very depths of their souls, so that they may fling to the winds their fondly cherished delusion, and accept instead the plainly revealed and clearly established truth of G.o.d!

But we must draw this section to a close; and ere doing so, we would remind the Christian reader that we are called to exhibit in our daily life the blessed influence of all those great truths presented to us in the three interesting types on which we have been meditating.

Christianity is characterized by those three great formative facts--redemption, the presence of the Holy Ghost, and the hope of glory. The Christian is redeemed by the precious blood of Christ, sealed by the Holy Ghost, and he is looking for the Saviour.

Yes, beloved reader, these are solid facts, divine realities, great formative truths. They are not mere principles or opinions, but they are designed to be a living power in our souls, and to shine in our lives. See how thoroughly practical were these solemnities on which we have been dwelling; mark what a tide of praise and thanksgiving and joy and blessing and active benevolence flowed from the a.s.sembly of Israel when gathered around Jehovah in the place which He had chosen.

Praise and thanksgiving ascended to G.o.d, and the blessed streams of a large-hearted benevolence flowed forth to every object of need. "Three times in a year shall all thy males appear before the Lord thy G.o.d....

_And they shall not appear before the Lord empty; every man shall give as he is able, according to the blessing of the Lord thy G.o.d which He hath given thee._"

Lovely words! They were not to come empty into the Lord's presence; they were to come with the heart full of praise, and the hands full of the fruits of divine goodness to gladden the hearts of the Lord's workmen and the Lord's poor. All this was perfectly beautiful. Jehovah would gather His people around Himself, to fill them to overflowing with joy and praise, and to make them His channels of blessing to others. They were not to remain under their vine and under their fig-tree, and there congratulate themselves upon the rich and varied mercies which surrounded them. This might be all right and good in its place, but it would not have fully met the mind and heart of G.o.d.

No; three times in the year they had to arise and betake themselves to the divinely appointed meeting-place, and there raise their halleluiahs to the Lord their G.o.d, and there, too, to minister liberally of that which He had bestowed upon them to every form of human need. G.o.d would confer upon His people the rich privilege of rejoicing the heart of the Levite, the stranger, the widow, and the fatherless. This is the work in which He Himself delights--blessed forever be His name--and He would share His delight with His people.

He would have it to be known, seen, and felt that the place where He met His people was a sphere of joy and praise, and a centre from whence streams of blessing were to flow forth in all directions.

Has not all this a voice and a lesson for the Church of G.o.d? Does it not speak home to the writer and the reader of these lines? a.s.suredly it does. May we listen to it; may it tell upon our hearts. May the marvelous grace of G.o.d so act upon us that our hearts may be full of praise to Him, and our hands full of good works. If the mere types and shadows of our blessings were connected with so much thanksgiving and active benevolence, how much more powerful should be the effect of the blessings themselves!

But ah! the question is, Are we realizing the blessings? are we making our own of them? are we grasping them in the power of an artless faith? Here lies the secret of the whole matter. Where do we find professing Christians in the full and settled enjoyment of what the pa.s.sover prefigured, namely, full deliverance from judgment and this present evil world? Where do we find them in the full and settled enjoyment of their Pentecost, even the indwelling of the Holy Ghost--the seal, the earnest, the unction, and the witness? Ask the vast majority of professors the plain question, "Have you received the Holy Ghost?" and see what answer you will get. What answer can the reader give? Can he say, Yes, thank G.o.d, _I know_ I am washed in the precious blood of Christ, and sealed with the Holy Ghost? It is greatly to be feared that comparatively few of the vast mult.i.tudes of professors around us know any thing of these precious things, which nevertheless are the chartered privileges of the very simplest member of the body of Christ.

So also as to the feast of tabernacles, how few understand its meaning! True, it has not yet been fulfilled; but the Christian is called to live in the present power of that which it sets forth.

"Faith is the substance of things hoped for, the evidence of things not seen." Our life is to be governed and our character formed by the combined influence of the "grace" in which we stand and the "glory"

for which we wait.

But if souls are not established in grace--if they do not even know that their sins are forgiven--if they are taught that it is presumption to be sure of salvation, and that it is humility and piety to live in perpetual doubt and fear, and that no one can be sure of their salvation until they stand before the judgment-seat of Christ, how can they possibly take Christian ground, manifest the fruits of Christian life, or cherish proper Christian hope? If an Israelite of old was in doubt as to whether he was a child of Abraham, a member of the congregation of the Lord, and in the land, how could he keep the feast of unleavened bread, Pentecost, or tabernacles? There would have been no sense, meaning, or value in such a thing; indeed, we may safely affirm that no Israelite would have thought for a moment of any thing so utterly absurd.

How is it, then, that professing Christians--many of them, we cannot doubt, real children of G.o.d--never seem to be able to enter upon proper Christian ground? They spend their days in doubt and fear, darkness and uncertainty. Their religious exercises and services, instead of being the outcome of life possessed and enjoyed, are entered upon and gone through more as a matter of legal duty, and as a moral preparation for the life to come. Many truly pious souls are kept in this state all their days; and as to "the blessed hope" which grace has set before us, to cheer our hearts and detach us from present things, they do not enter into it or understand it. It is looked upon as a mere speculation, indulged in by a few visionary enthusiasts here and there. They are looking forward to the day of judgment, instead of looking out for "the bright and morning Star;"

they are praying for the forgiveness of their sins, and asking G.o.d to give them His Holy Spirit, when they ought to be rejoicing in the a.s.sured possession of eternal life, divine righteousness, and the Spirit of adoption.

All this is directly opposed to the simplest and clearest teaching of the New Testament; it is utterly foreign to the very genius of Christianity, subversive of the Christian's peace and liberty, and destructive of all true and intelligent Christian worship, service, and testimony. It is plainly impossible that people can appear before the Lord with their hearts full of praise for privileges which they do not enjoy, or their hands full of the blessing which they have never realized.

We call the earnest attention of all the Lord's people, throughout the length and breadth of the professing church, to this weighty subject.

We entreat them to search the Scriptures, and see if they afford any warrant for keeping souls in darkness, doubt, and bondage all their days. That there are solemn warnings, searching appeals, weighty admonitions, is most true, and we bless G.o.d for them,--we need them, and should diligently apply our hearts to them; but let the reader distinctly understand that it is the sweet privilege of the very babes in Christ to know that their sins are all forgiven, that they are accepted in a risen Christ, sealed by the Holy Ghost, and heirs of eternal glory. Such, through infinite and sovereign grace, are their clearly established and a.s.sured blessings--blessings to which the love of G.o.d makes them welcome, for which the blood of Christ makes them fit, and as to which the testimony of the Holy Ghost makes them sure.

May the great Shepherd and Bishop of souls lead all His beloved people--the lambs and sheep of His blood-bought flock--to know, by the teaching of His Holy Spirit, the things that are freely given to them of G.o.d; and may those who do know them, in measure, know them more fully, and exhibit the precious fruits of them in a life of genuine devotedness to Christ and His service.

It is greatly to be feared that many of us who profess to be acquainted with the very highest truths of the Christian faith are not answering to our profession; we are not acting up to the principle set forth in verse 17 of our beautiful chapter,--"_Every man_ shall give _as he is able_, according to the blessing of the Lord thy G.o.d which He hath given thee." We seem to forget that although we have nothing to do and nothing to give for salvation, we have much that we can do for the Saviour, and much that we can give to His workmen and to His poor. There is very great danger of pushing the do-nothing and give-nothing principle too far. If in the days of our ignorance and legal bondage we worked and gave upon a false principle and with a false object, we surely ought not to do less and give less now that we profess to know that we are not only saved, but blessed with all spiritual blessings in a risen and glorified Christ. We have need to take care that we are not resting in the mere intellectual perception and verbal profession of these great and glorious truths, while the heart and conscience have never felt their sacred action, nor the conduct and character been brought under their powerful and holy influence.

We venture, in all tenderness and love, just to offer these practical suggestions to the reader for his prayerful consideration. We would not wound, offend, or discourage the very feeblest lamb in all the flock of Christ; and further, we can a.s.sure the reader that we are not casting a stone at any one, but simply writing as in the immediate presence of G.o.d, and sounding in the ears of the Church a note of warning as to that which we deeply feel to be our common danger. We believe there is an urgent call, on all sides, to consider our ways, to humble ourselves before the Lord on account of our manifold failures, shortcomings, and inconsistencies, and to seek grace from Him to be more real, more thoroughly devoted, more p.r.o.nounced in our testimony for Him, in this dark and evil day.

CHAPTER XVII.

We must remember that the division of Scripture into chapters and verses is entirely a human arrangement, often very convenient, no doubt, for reference; but not unfrequently it is quite unwarrantable, and interferes with the connection. Thus we can see at a glance that the closing verses of chapter xvi. are much more connected with what follows than with what goes before.

"Judges and officers shalt thou make thee in all thy gates, which the Lord thy G.o.d giveth thee, throughout thy tribes; and they shall judge the people with just judgment. Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift; for a gift doth blind the eyes of the wise, and pervert the words of the righteous. That which is altogether just shalt thou follow, that thou mayest live and inherit the land which the Lord thy G.o.d giveth thee."

These words teach us a twofold lesson; in the first place, they set forth the even-handed justice and perfect truth which ever characterize the government of G.o.d. Every case is dealt with according to its own merits and on the ground of its own facts. The judgment is so plain that there is not a shadow of ground for a question; all dissension is absolutely closed; and if any murmur is raised, the murmurer is at once silenced by "Friend, I do thee no wrong." This holds good every where, and at all times, in the holy government of G.o.d, and it makes us long for the time when that government shall be established from sea to sea, and from the river to the ends of the earth.

But on the other hand, we learn, from the lines just quoted, what man's judgment is worth if left to himself. It cannot be trusted for a moment. Man is capable of "_wresting_ judgment," of "respecting persons," of "taking a gift," of attaching importance to a person because of his position and wealth. That he is capable of all this is evident from the fact of his being told not to do it. We must ever remember this. If G.o.d commands man not to steal, it is plain that man has theft in his nature.

Hence, therefore, human judgment and human government are liable to the grossest corruption. Judges and governors, if left to themselves, if not under the direct sway of divine principle, are capable of perverting justice for filthy lucre's sake--of favoring a wicked man because he is rich, and of condemning a righteous man because he is poor--of giving a judgment in flagrant opposition to the plainest facts because of some advantage to be gained, whether in the shape of money or influence or popularity or power.

To prove this, it is not necessary to point to such men as Pilate and Herod and Felix and Festus; we have no need to go beyond the pa.s.sage just quoted, in order to see what _man_ is, even when clothed in the robes of official dignity, seated on the throne of government, or on the bench of justice.

Some, as they read these lines, may feel disposed to say, in the language of Hazael, "Is thy servant a dog, that he should do this thing?" But let such reflect for a moment on the fact that the human heart is the seed-plot of every sin, and of every vile and abominable and contemptible wickedness that ever was committed in this world; and the unanswerable proof of this is found in the enactments, commandments, and prohibitions which appear on the sacred page of inspiration.

And herein we have an uncommonly fine reply to the oft-repeated question, "What have we to do with many of the laws and inst.i.tutions set forth in the Mosaic economy? Why are such things set down in the Bible? Can they possibly be inspired?" Yes, they are inspired, and they appear on the page of inspiration in order that we may see, as reflected in a divinely perfect mirror, the moral material of which we ourselves are made--the thoughts we are capable of thinking, the words we are capable of speaking, and the deeds we are capable of doing.

Is not this something? Is it not good and wholesome to find, for example, in some of the pa.s.sages of this most profound and beautiful book of Deuteronomy, that human nature is capable, and hence _we_ are capable, of doing things that put us morally below the level of a beast? a.s.suredly it is; and well would it be for many a one who walks in pharisaic pride and self-complacency--puffed up with false notions of his own dignity and high-toned morality, to learn this deeply humbling lesson.

But how morally lovely, how pure, how refined and elevated, were the divine enactments for Israel! They were not to wrest judgment, but allow it to flow in its own straight and even channel, irrespective altogether of persons. The poor man in vile raiment was to have the same impartial justice as the man with a gold ring and gay clothing.

The decision of the judgment-seat was not to be warped by partiality or prejudice, or the robe of justice to be defiled by the stain of bribery.

Oh, what will it be for this oppressed and groaning earth to be governed by the admirable laws which are recorded in the inspired pages of the Pentateuch, when a king shall reign in righteousness, and princes shall decree justice! "Give the king Thy judgments, O G.o.d, and Thy righteousness unto the king's son. He shall judge Thy people with righteousness, and _Thy poor_ with judgment"--no wresting, no bribery, no partial judgments then.--"The mountains [or higher dignities] shall bring peace to the people, and the little hills [or lesser dignities], by righteousness. He shall judge [or defend] _the poor_ of the people, he shall save the children of _the needy_, and shall break in pieces the oppressor. They shall fear Thee as long as the sun and moon endure, throughout all generations. He shall come down like rain upon the mown gra.s.s; as showers that water the earth. In his days shall the righteous flourish, and abundance of peace so long as the moon endureth. He shall have dominion also from sea to sea, and from the river unto the ends of the earth.... He shall deliver _the needy_ when he crieth, _the poor_ also, and _him that hath no helper_. He shall spare _the poor and needy_, and shall save _the souls of the needy_.

He shall redeem their souls from deceit and violence, and precious shall their blood be in his sight." (Ps. lxxii.)

Well may the heart long for the time--the bright and blessed time when all this shall be made good, when the earth shall be full of the knowledge of the Lord as the waters cover the sea, when the Lord Jesus shall take to Himself His great power and reign, when the Church in the heavens shall reflect the beams of His glory upon the earth, when Israel's twelve tribes shall repose beneath the vine and fig-tree in their own promised land, and all the nations of the earth shall rejoice beneath the peaceful and beneficent rule of the Son of David.

Thanks and praise be to our G.o.d, thus it shall be, ere long, as sure as His throne is in the heavens. A little while and all shall be made good, according to the eternal counsels and immutable promise of G.o.d.

Till then, beloved Christian reader, be it ours to live in the constant, earnest, believing antic.i.p.ation of this bright and blessed time, and to pa.s.s through this unG.o.dly scene as thorough strangers and pilgrims, having no place or portion down here, but ever breathing forth the prayer, "Come, Lord Jesus!"

In the closing lines of chapter xvi, Israel is warned against the most distant approach to the religious customs of the nations around. "Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy G.o.d, which thou shalt make thee. Neither shalt thou set thee up any image which the Lord thy G.o.d hateth." They were carefully to avoid every thing which might lead them in the direction of the dark and abominable idolatries of the heathen nations around. The altar of G.o.d was to stand out in distinct and unmistakable separation from those groves and shady places where false G.o.ds were worshiped, and things were done which are not to be named.[16] In a word, every thing was to be most carefully avoided which might in any way draw the heart away from the one living and true G.o.d.

[16] It may interest the reader to know that the Holy Ghost, in speaking of the altar of G.o.d in the New Testament, does not apply to it the word used to express a heathen altar, but has a comparatively new word--a word unknown in the world's cla.s.sics. The heathen altar is ??? (Acts xvii. 23.): the altar of G.o.d is ??s?ast?????.

The former occurs but once; the latter, twenty-three times. So jealously is the worship of the only true G.o.d guarded and preserved from the defiling touch of heathen idolatry. Men may feel disposed to inquire why this should be, or how could the altar of G.o.d be affected by a name? We reply, The Holy Ghost is wiser than we are; and although the heathen word was before Him--a short and convenient word, too,--He refuses to apply it to the altar of the one true and living G.o.d.

See Trench's "Synonyms of the New Testament," p. 242. New edition revised.

Nor this only; it was not enough to maintain a correct outward form; images and groves might be abolished, and the nation might profess the dogma of the unity of the G.o.dhead, and all the while there might be an utter want of heart and genuine devotedness in the worship rendered.

Hence we read, "Thou shalt not sacrifice unto the Lord thy G.o.d any bullock or sheep wherein is blemish, or any ill-favoredness, for that is an abomination unto the Lord."

That which was absolutely perfect could alone suit the altar and answer to the heart of G.o.d. To offer a blemished thing to Him was simply to prove the absence of all true sense of what became Him, and of all real heart for Him. To attempt to offer an imperfect sacrifice was tantamount to the horrible blasphemy of saying that any thing was good enough for Him.

Let us hearken to the indignant pleadings of the Spirit of G.o.d, by the mouth of the prophet Malachi. "Ye offer polluted bread upon Mine altar; and ye say, 'Wherein have we polluted Thee?' In that ye say, 'The table of the Lord is contemptible.' And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of Hosts. And now, I pray you, beseech G.o.d that He will be gracious unto us; this hath been by your means; will He regard your persons? saith the Lord of Hosts. Who is there even among you that would shut the doors for naught? neither do ye kindle fire on Mine altar for naught. I have no pleasure in you, saith the Lord of Hosts, neither will I accept an offering at your hand. For from the rising of the sun unto the going down of the same, My name shall be great among the Gentiles; and in every place incense shall be offered unto My name, and a pure offering; for My name shall be great among the heathen, saith the Lord of Hosts. But ye have profaned it, in that ye say, 'The table of the Lord is polluted, and the fruit thereof, even His meat is contemptible.' Ye said also, 'Behold, what a weariness is it!' and ye have snuffed at it, saith the Lord of Hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing; for I am a great King, saith the Lord of Hosts, and My name is dreadful among the heathen." (Mal. i. 7-14.)

Has all this no voice for the professing church? has it no voice for the writer and the reader of these lines? a.s.suredly it has. Is there not in our private and public worship a deplorable lack of _heart_, of real devotedness, deep-toned earnestness, holy energy, and integrity of purpose? Is there not much that answers to the offering of the lame and the sick, the blemished and the ill-favored? Is there not a deplorable amount of cold formality and dead routine in our seasons of worship, both in the closet and in the a.s.sembly? Have we not to judge ourselves for barrenness, distraction, and wandering, even at the very table of our Lord? How often are our bodies at the table while our vagrant hearts and volatile minds are at the ends of the earth! how often do our lips utter words which are not the true expression of our whole moral being! We express far more than we feel; we sing beyond our experience.

And then, when we are favored with the blessed opportunity of dropping our offerings in our Lord's treasury, what heartless formality! what an absence of loving, earnest, hearty devotedness! what little reference to the apostolic rule--"as G.o.d hath prospered us"! what detestable n.i.g.g.ardliness! how little of the whole-heartedness of the poor widow who having but two mites in the world, and having the option of at least keeping one for her living, willingly cast in both--cast in her all! Pounds may be spent on ourselves, perhaps on superfluities, during the week, but when the claims of the Lord's work, His poor, and His cause in general are brought before us, how meagre is the response!

Christian reader, let us consider these things; let us look at the whole subject of worship and devotedness in the divine presence, and in the presence of the grace that has saved us from everlasting burnings; let us calmly reflect upon the precious and powerful claims of Christ upon us. We are not our own; we are bought with a price. It is not merely our _best_, but our _all_, we owe to that blessed One who gave Himself for us. Do we not fully own it? do not our hearts own it? Then may our lives express it! May we more distinctly declare whose we are and whom we serve. May the heart, the head, the hands, the feet--the whole man be dedicated, in unreserved devotedness, to Him, in the power of the Holy Ghost, and according to the direct teaching of holy Scripture. G.o.d grant it may be so, with us and with all His beloved people!

A very weighty and practical subject now claims our attention. We feel it right to adhere as much as possible to the custom of quoting at full length the pa.s.sages for the reader; we believe it to be profitable to give the very Word of G.o.d itself; and moreover, it is convenient to the great majority of readers to be saved the trouble of laying aside the volume and turning to the Bible in order to find the pa.s.sages for themselves.

"If there be found among you, within any of thy gates which the Lord thy G.o.d giveth thee, man or woman that hath wrought wickedness in the sight of the Lord thy G.o.d, in transgressing His covenant, and hath gone and served other G.o.ds, and worshiped them, either the sun or moon, or any of the hosts of heaven, which I have not commanded; and it be told thee, and thou hast heard of it, and _inquired diligently_, and, behold, it be _true_, and the thing _certain_, that such abomination is _wrought in Israel_;"--something affecting the whole nation--"then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones till they die. At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you." (Ver. 2-7.)