We have already had occasion to refer to the great principle laid down in the foregoing pa.s.sage. It is one of immense importance, namely, the absolute necessity of having competent testimony ere forming a judgment in any case. It meets us constantly in Scripture; indeed, it is the invariable rule in the divine government, and therefore it claims our earnest attention. We may be sure it is a safe and wholesome rule, the neglect of which must always lead us astray. We should never allow ourselves to form, much less to express and act upon, a judgment without the testimony of two or three witnesses.

However trustworthy and morally reliable any one witness may be, it is not a sufficient basis for a conclusion. We may feel convinced in our minds that the thing is true because affirmed by one in whom we have confidence; but G.o.d is wiser than we. It may be that the one witness is thoroughly upright and truthful, that he would not for worlds tell an untruth or bear false witness against any one,--all this may be true, but we must adhere to the divine rule--"In the mouth of two or three witnesses shall every word be established."

Would that this were more diligently attended to in the Church of G.o.d!

Its value in all cases of discipline, and in all cases affecting the character or reputation of any one, is simply incalculable. Ere ever an a.s.sembly reaches a conclusion or acts on a judgment in any given case, it should insist on adequate evidence. If this be not forthcoming, let all wait on G.o.d--wait patiently and confidingly, and He will surely supply what is needed.

For instance, if there be moral evil or doctrinal error in an a.s.sembly of Christians, but it is only known to one; that one is perfectly certain--deeply and thoroughly convinced of the fact. What is to be done? Wait on G.o.d for further witness. To act without this, is to infringe a divine principle laid down with all possible clearness again and again in the Word of G.o.d. Is the one witness to feel himself aggrieved or insulted because his testimony is not acted upon?

a.s.suredly not; indeed he ought not to expect such a thing, yea, he ought not to come forward as a witness until he can corroborate his testimony by the evidence of one or two more. Is the a.s.sembly to be deemed indifferent or supine because it refuses to act on the testimony of a solitary witness? Nay, it would be flying in the face of a divine command were it to do so.

And be it remembered that this great practical principle is not confined in its application to cases of discipline, or questions connected with an a.s.sembly of the Lord's people; it is of universal application. We should never allow ourselves to form a judgment or come to a conclusion without the divinely appointed measure of evidence; if that be not forthcoming, it is our plain duty to wait, and if it be needful for us to judge in the case, G.o.d will, in due time, furnish the needed evidence. We have known a case in which a man was falsely accused because the accuser based his charge upon the evidence of one of his senses; had he taken the trouble of getting the evidence of one or two more of his senses, he would not have made the charge.

Thus the entire subject of evidence claims the serious attention of the reader, let his position be what it may. We are all p.r.o.ne to rush to hasty conclusions, to take up impressions, to give place to baseless surmisings, and allow our minds to be warped and carried away by prejudice. All these have to be most carefully guarded against. We need more calmness, seriousness, and cool deliberation in forming and expressing our judgment about men and things; but especially about men, inasmuch as we may inflict a grievous wrong upon a friend, a brother, or a neighbor by giving utterance to a false impression or a baseless charge. We may allow ourselves to be the vehicle of an utterly groundless accusation, whereby the character of another may be seriously damaged. This is very sinful in the sight of G.o.d, and should be most jealously watched against in ourselves, and sternly rebuked in others, whenever it comes before us. Whenever any one brings a charge against another behind his back, we should insist upon his proving or withdrawing his statement. Were this plan adopted, we should be delivered from a vast amount of evil-speaking, which is not only most unprofitable, but positively wicked, and not to be tolerated.

Before turning from the subject of evidence, we may just remark that inspired history supplies us with more than one instance in which a righteous man has been condemned with an appearance of attention to Deuteronomy xvii. 6, 7. Witness the case of Naboth, in 1 Kings xxi; and the case of Stephen, in Acts vi. and vii; and above all, the case of the only perfect Man that ever trod this earth. Alas! men can, at times, put on the appearance of wonderful attention to the letter of Scripture when it suits their own unG.o.dly ends; they can quote its sacred words in defense of the most flagrant unrighteousness and shocking immorality. Two witnesses accused Naboth of blaspheming G.o.d and the king, and that faithful Israelite was deprived of his inheritance and of his life on the testimony of two liars, hired by the direction of a G.o.dless, cruel woman. Stephen, a man full of the Holy Ghost, was stoned to death for blasphemy, on the testimony of false witnesses received and acted upon by the great religious leaders of the day, who could doubtless quote Deuteronomy xvii. as their authority.

But all this, while it so sadly and forcibly ill.u.s.trates what man is, and what mere human religiousness without conscience is, leaves wholly untouched the fine moral rule laid down for our guidance in the opening lines of our chapter. Religion without conscience or the fear of G.o.d is the most degrading, demoralizing, hardening thing beneath the canopy of heaven; and one of its most terrible features is seen in this, that men under its influence are not ashamed or afraid to make use of the letter of holy Scripture as a cloak wherewith to cover the most horrible wickedness.

But thanks and praise to our G.o.d, His Word stands forth before the vision of our souls in all its heavenly purity, divine virtue, and holy morality, and flings back in the face of the enemy his every attempt to draw from its sacred pages a plea for aught that is not true, venerable, just, pure, lovely, and of good report.

We shall now proceed to quote for the reader the second paragraph of our chapter, in which we shall find instruction of great moral value, and much needed in this day of self-will and independence.

"If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates; then shalt thou arise and get thee up _into the place which the Lord thy G.o.d shall choose_; and thou shalt come unto the priests the Levites, and unto the judges that shall be in those days, and inquire; and they shall show thee the sentence of judgment: and thou shalt do according to the sentence which they of _that place which the Lord shall choose_ shall show thee; and thou shalt observe to do according to all that they inform thee; according to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall show thee, to the right hand, nor to the left, and the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the Lord thy G.o.d, or unto the judge, even that man shall die; and thou shalt put away the evil from Israel. And all the people shall _hear_ and _fear_ and _do no more presumptuously_."

(Ver. 8-13.)

Here we have divine provision made for the perfect settlement of all questions which might arise throughout the congregation of Israel.

They were to be settled in the divine presence, at the divinely appointed centre, by the divinely appointed authority. Thus self-will and presumption were effectually guarded against. All matters of controversy were to be definitively settled by the judgment of G.o.d as expressed by the priest or the judge appointed by G.o.d for the purpose.

In a word, it was absolutely and entirely a matter of divine authority. It was not for one man to set himself up in self-will and presumption against another. This would never do in the a.s.sembly of G.o.d. Each one had to submit his cause to a divine tribunal, and bow implicitly to its decision. There was to be no appeal, inasmuch as there was no higher court. The divinely appointed priest or judge spoke as the oracle of G.o.d, and both plaintiff and defendant had to bow, without a demur, to the decision.

Now, it must be very evident to the reader that no member of the congregation of Israel would ever have thought of bringing his case before a Gentile tribunal for judgment. This, we may feel a.s.sured, would have been utterly foreign to the thoughts and feelings of every true Israelite. It would have involved a positive insult to Jehovah Himself, who was in their midst to give judgment in every case which might arise. Surely He was sufficient. He knew the ins and outs, the _pros_ and _cons_, the roots and issues, of every controversy, however involved or difficult. All were to look to Him, and to bring their causes to the place which He had chosen, and no where else. The idea of two members of the a.s.sembly of G.o.d appearing before a tribunal of the uncirc.u.mcised for judgment would not have been tolerated for a moment. It would be as much as to say that there was a defect in the divine arrangement for the congregation.

Has this any voice for us? How are Christians to have their questions and their controversies settled? Are they to betake themselves to the world for judgment? Is there no provision in the a.s.sembly of G.o.d for the proper settlement of cases which may arise? Hear what the inspired apostle says on the point to the a.s.sembly at Corinth, and "to all that in every place call on the name of our Lord Jesus Christ, both theirs and ours," and therefore to all true Christians now.

"Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life! If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the Church. I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? But brother goeth to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather be defrauded? Nay, ye do wrong, and defraud, and that your brethren. Know ye not that the unrighteous shall not inherit the kingdom of G.o.d? _Be not deceived._"

(1 Cor. vi. 1-9.)

Here, then, we have divine instruction for the Church of G.o.d in all ages. We must never, for a moment, lose sight of the fact that the Bible is _the_ book for every stage of the Church's earthly career.

True it is, alas! the Church is not as it was when the above lines were penned by the inspired apostle; a vast change has taken place in the Church's practical condition. There was no difficulty in early days in distinguishing between the Church and the world--between "the saints" and "unbelievers"--between "those within" and "those without."

The line of demarkation was broad, distinct, and unmistakable in those days. Any one who looked at the face of society in a religious point of view would see three things, namely, Paganism, Judaism, and Christianity--the Gentile, the Jew, and the Church of G.o.d--the heathen temple, the synagogue, and the a.s.sembly of G.o.d. There was no confounding these things. The Christian a.s.sembly stood out in vivid contrast with all beside. Christianity was strongly and clearly p.r.o.nounced in those primitive times. It was neither a national, provincial, nor parochial affair, but a personal, practical, living reality. It was not a mere nominal, national, professional creed, but a divinely wrought faith, a living power in the heart flowing out in the life.

But now, things are totally changed. The Church and the world are so mixed up, that the vast majority of professors could hardly understand the real force and proper application of the pa.s.sage which we have just quoted. Were we to speak to them about "the saints" going to law "before the unbelievers," it would seem like a foreign tongue.

Indeed, the term "saint" is hardly heard in the professing church, save when used with a sneer, or as applied to such as have been canonized by a superst.i.tious reverence.

But has any change come over the Word of G.o.d, or over the grand truths which that Word unfolds to our souls? Has any change come over the thoughts of G.o.d in reference to what His Church is, or what the world is, or as to the proper relation of the one to the other? Does He not know who are "saints" and who are "unbelievers"? Has it ceased to be "a fault" for "brother to go to law with brother, and that before the unbelievers"? In a word, has holy Scripture lost its power, its point, its divine application? Is it no longer our guide, our authority, our one perfect rule and unerring standard? Has the marked change that has come over the Church's moral condition deprived the Word of G.o.d of all power of application to _us_--"to all that in every place call on the name of our Lord Jesus Christ"? Has our Father's most precious revelation become, in any one particular, a dead letter--a piece of obsolete writing--a doc.u.ment pertaining to days long gone by? Has our altered condition robbed the Word of G.o.d of a single one of its moral glories?

Reader, what answer does your heart return to these questions? Let us most earnestly entreat of you to weigh them honestly, humbly, and prayerfully in the presence of your Lord. We believe your answer will be a wonderfully correct index of your real position and moral state.

Do you not clearly see and fully admit that Scripture can never lose its power? Can the principles of 1 Corinthians vi. ever cease to be binding on the Church of G.o.d? It is fully admitted--for who can deny that things are sadly changed?--but "Scripture cannot be broken," and therefore what was "a fault" in the first century cannot be right in the nineteenth; there may be more difficulty in carrying out divine principles, but we must never consent to surrender them, or to act on any lower ground. If once we admit the idea that because the whole professing church has gone wrong it is impossible for us to do right, the whole principle of Christian obedience is surrendered. It is as wrong for "brother to go to law with brother before the unbelievers"

to-day as when the apostle wrote his epistle to the a.s.sembly at Corinth.[17] True, the Church's _visible_ unity is gone; she is shorn of many gifts, she has departed from her normal condition; but the principles of the Word of G.o.d can no more lose their power than the blood of Christ can lose its virtue or His priesthood lose its efficacy.

[17] It is well for us to bear in mind that wherever there are "two or three" gathered to the Name of the Lord Jesus, in ever such weakness, there will be found, if only they are truly humble and dependent, spiritual ability to judge in any case that may arise between brethren. They can count on divine wisdom being supplied for the settlement of any question, plea, or controversy, so that there need not be any reference to a worldly tribunal.

No doubt worldly men would smile at such an idea; but we must adhere, with holy decision, to the guidance of Scripture. Brother must not go to law with brother before the unbelievers. This is distinct and emphatic. There are resources available for the a.s.sembly in Christ, the Head and Lord, for the settlement of every possible question.

Let the Lord's people seriously apply their hearts to the consideration of this subject. Let them see that they are gathered on the true ground of the Church of G.o.d; and then, though ever conscious that things are not as they once were in the Church--though sensible of the greatest weakness, failure, and shortcoming, they will nevertheless find the grace of Christ ever sufficient for them, and the Word of G.o.d full of all needed instruction and authority, so that they need never betake themselves to the world for help, counsel, or judgment. "Where two or three are gathered together in My name, there am I in the midst of them."

This surely is enough for every exigence. Is there any question that our Lord Christ cannot settle? Do we want natural cleverness, worldly wisdom, long-headedness, great learning, keen sagacity, if we have Him? Surely not; indeed all such things can only prove like Saul's armor to David. All we want is, simply to use the resources which we have in Christ. We shall a.s.suredly find, "in the place where His name is recorded," priestly wisdom to judge in every case which may arise between brethren.

And further, let the Lord's dear people remember, in all cases of local difficulty which may arise, that there is no need whatever for them to look for extraneous aid, to write to other places to get some wise man to come and help them. No doubt, if the Lord sends any of His beloved servants at the moment, their sympathy, fellowship, counsel, and help will be highly prized. We are not encouraging independence one of the other, but absolute and complete dependence upon Christ, our Head and Lord.

And further, we must bear in mind that there are resources of wisdom, grace, power, and spiritual gift treasured up for the Church in Christ her Head, ever available for those who have faith to use them. We are not straitened in our blessed and adorable Head. We need never expect to see the body restored to its normal condition on the earth, but for all that, it is our privilege to see what the true ground of the body is, and it is our duty to occupy that ground and no other.

Now, it is perfectly wonderful the change that takes place in our whole condition--in our view of things, in our thoughts of ourselves and our surroundings--the moment we plant our foot on the true ground of the Church of G.o.d. Every thing seems changed; the Bible seems a new book; we see every thing in a new light; portions of Scripture which we have been reading for years without interest or profit now sparkle with divine light, and fill us with wonder, love, and praise. We see everything from a new stand-point; our whole range of vision is changed; we have made our escape from the murky atmosphere which inwraps the whole professing church, and can now look around and see things clearly in the heavenly light of Scripture. In fact, it seems like a new conversion; and we find we can now read Scripture intelligently, because we have the divine key. We see Christ to be the centre and object of all the thoughts, purposes, and counsels of G.o.d from everlasting to everlasting, and hence we are conducted into that marvelous sphere of grace and glory which the Holy Ghost delights to unfold in the precious Word of G.o.d.

May the reader be led into the thorough understanding of all this, by the direct and powerful ministry of the Holy Spirit. May he be enabled to give himself to the study of Scripture, and to surrender himself, unreservedly, to its teaching and authority. Let him not confer with flesh and blood, but cast himself, like a little child, on the Lord, and seek to be led on in spiritual intelligence and practical conformity to the mind of Christ.

We must now look for a moment at the closing verses of our chapter, in which we have a remarkable onlook into Israel's future, antic.i.p.ating the moment in which they should seek to set a king over them.

"When thou art come unto the land which the Lord thy G.o.d giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me; thou shalt in any wise set him king over thee whom the Lord thy G.o.d shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not set a stranger over thee, which is not thy brother.

But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the Lord hath said unto you, 'Ye shall henceforth return no more that way.' Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold."

How very remarkable that the three things which the king was not to do were just _the_ very things which were done--and extensively done by the greatest and wisest of Israel's monarchs. "King Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the sh.o.r.e of the Red Sea, in the land of Edom. And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon. And they came to Ophir, and fetched from thence _gold_, four hundred and twenty talents [over two millions], and brought it to king Solomon." "And Hiram sent to the king sixscore talents of gold." "And the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold [nearly three and a half millions], beside that he had of the merchantmen, and of the traffic of the spice merchants, and of all the kings of Arabia, and of the governors of the country." Again, we read, "And the king made _silver_ to be in Jerusalem as stones.... And Solomon had _horses brought out of Egypt_.... But king Solomon loved many strange women.... And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart." (1 Kings ix, x, xi.)

What a tale this tells! what a commentary it furnishes upon man in his very best and highest estate! Here was a man endowed with wisdom beyond all others, surrounded by unexampled blessings, dignities, honors, and privileges; his earthly cup was full to the brim; there was nothing lacking which this world could supply to minister to human happiness. And not only so, but his remarkable prayer at the dedication of the temple might well lead us to cherish the brightest hopes respecting him, both personally and officially.

But sad to say, he broke down most deplorably in every one of the particulars as to which the law of his G.o.d had spoken so definitely and so clearly. He was told not to multiply silver and gold, and yet he multiplied them; he was told not to return to Egypt to multiply horses, and yet to Egypt he went for horses; he was told not to multiply wives, and yet he had a thousand of them, and they turned away his heart. Such is man! Oh, how little is he to be counted upon!

"All flesh is as gra.s.s, and all the glory of man as the flower of gra.s.s. The gra.s.s withereth, and the flower thereof falleth away."

"Cease ye from man whose breath is in his nostrils, for wherein is he to be accounted of?"

But we may ask, How are we to account for Solomon's signal, sorrowful, and humiliating failure? what was the real secret of it? To answer this, we must quote for the reader the closing verses of our chapter.

"And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites; _and it shall be with him_, and _he shall read therein all the days of his life_; that he may learn to fear the Lord his G.o.d, to keep all the words of this law and these statutes, to do them; that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel." (Ver.

18-20.)

Had Solomon attended to these most precious and weighty words, his historian would have had a very different task to perform; but he did not. We hear nothing of his having made a copy of the law; and most a.s.suredly, if he did make a copy of it, he did not attend to it--yea, he turned his back upon it, and did the very things which he was told not to do. In a word, the cause of all the wreck and ruin that so rapidly followed the splendor of Solomon's reign, was the neglect of the plain Word of G.o.d.

It is this which makes it all so solemn for us, in this our own day, and which leads us to call the earnest attention of the reader to it.

We deeply feel the need of seeking to rouse the attention of the whole Church of G.o.d to this great subject. Neglect of the Word of G.o.d is the source of all the failure, all the sin, all the error, all the mischief and confusion, the heresies, sects, and schisms that have ever been or are now in this world. And we may add, with equal confidence, that the only real, sovereign remedy for our present lamentable condition will be found in returning, _every one for himself and herself_, to the simple but sadly neglected authority of the Word of G.o.d. Let each one see his own departure, and that of the whole professing body, from the plain and positive teaching of the New Testament--the commandments of our blessed Lord and Saviour Jesus Christ. Let us humble ourselves under the mighty hand of our G.o.d, because of our common sin, and let us turn to Him in true self-judgment, and He will graciously restore and heal and bless us, and lead us in that most blessed path of obedience which lies open before every truly humble soul.

May G.o.d the Holy Ghost, in His own resistless power, bring home to the heart and conscience of every member of the body of Christ on the face of the earth, the urgent need of an immediate and unreserved surrender to the authority of the Word of G.o.d.

CHAPTER XVIII.

The opening paragraph of this chapter suggests a deeply interesting and practical line of truth.

"The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel; they shall eat the offerings of the Lord made by fire, and His inheritance. Therefore shall they have no inheritance among their brethren: the Lord is their inheritance, as He hath said unto them. And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw. The first-fruits also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep shalt thou give him. For the Lord thy G.o.d hath chosen him out of all thy tribes, to stand to minister in the name of the Lord, him and his sons forever.

And if a Levite come from any of thy gates out of all Israel, where he sojourned, and _come with all the desire of his mind unto the place which the Lord shall choose_; then he shall minister in the name of the Lord his G.o.d, as all his brethren the Levites do, which stand there before the Lord. They shall have like portions to eat, beside that which cometh out of the sale of his patrimony." (Ver. 1-8.)