them by light from on high. 1 And when such decision was in accor<lanco with the Di vino will, the people were bound by it. To resist it was "a presumptuous sin• " and, withal, it was one of so deep a dye, that it was not safe for Israel that any m~n should continue among them, who spurned the highest decisions which coulrl possibly be given. At tho same time, there were sundry checks and counter-checks acrainst the abuso of this law. The authority of this highest court was relative or conditional, not absolute. If priests became unfaithful, and their judgments unjust, then the sin of presumption was chargeable upon them (cf. eh. xviii. 20; see also Jeremiah's, Ezekiel's, and Malachi's charges against such unfaithful expounders). Note, further, that as early as the time of the Judges, when the priests profaned their office, God set them aside, and wrought and taught by means of the prophet Samuel. So that the supremo court bound the people only so far as it was what it was designed to be, even God's appointment for securing justice, by investing it with the sublime sanctions of religion. But when it was that, and so far as it answered its end, its utterances were to the people as the voice of God. Now, we all know that, as a formal institution, this court of appeal has long since passed away. But we greatly mistake if there are not couched here sundry momentons principles, of which no age, country, or race can afford to lose sight. These principles arc- I. THAT RELIGION IS THE TRUE GUARANTEE OF JUSTICE BETWEEN MAN AND MAN. '!'hat in the course of time the essence of religion may have so evaporated, and its place be so take.n up by forms and ceremonies, that the connection between religion and justice may seem to be lost, must be admitted to be a possibility, but it does 'not alter the principle here enunciated. The guarantee of justice between man and man is found in a power of appeal on both sides to a law of immutable right mutually acknowledged. 'l.'o such a law conscience, the regulative faculty, points with steady finger. Such law obeyed, she approves the obedience, and when disobeyed, she condemns the disobe,li- ence. Both the approval and the condemnation of the voice within are witnesses to the existence and government of a Great Judge of all, who, seated on the throne of universal empire, issues his mandates to the world! And in the appeal from human acts to the judgment of the Great Supreme, lies the safeguard of justice between man nnd man. 2 In a word, religion is the sole adequate guarantee of morality. Both are comprehended under the one word, "righteousness." Religion is righteousness towarus God; morality is righteousness towards man. If man ever comes to regard himself as the supreme existence, empowered to make right right, and wrong wrong, instead of regarding himself as subject to the everlasting laws of right, the best and dearest privileges of the human family will be in imminent peril, and at best can endure but for a while I II. RELIGIOUS SANCTIONS FIND THEm EXPRESSION IN THE Law OF GoD. See Ps. xix., in which the Psalmist extols the pure and holy Law of Jehovah, as being the written expression of perfect right. In the ten commandments the various phases of the right in act or thought are set forth. And according to the ordinance alluded to ju this paragraph, when a case arose which was too difficult to be solved by the lower authorities, it might be taken up to a higher court, that the will of the Lord might thereby be discovered by the most trustworthy exposition of the bearings of God's Law on each particular case. III. GoD's IIOUSE IS TO DE THE SEAT AND CENTRE WHERE RIGHTE0U,NESS IS EN- THRONED, EXPOUNDED, AND ENFORCED. If in Israel a poor man could not get justice elsewhere, he was to be sure of it in God's house. It was a pious Hebrew's delight to inquire in God's temple. And we do not think adequately of the temple service if we merely regard it as consisting of sacrifice and mediation; the holy house was also a place where men could learn the mind and will of God iu their bearing on the life of man both in general and in specific cases. And one of the delights of the Psalmist's 1 See Biblical Dictionaries on 'Urim and Thummim;' and also a suggestive chapter on tho same topio in Hengstenber~•s • Egypt and the Books of Mos~s,' ~- H9, et seq. 2 See a sermon entitled, ''fhe House of Commons and Atheism, by R. W. Dale; and also an 11rticle, 1 Religion and Morality,' by. Rev. Stanley Leathes, in British Quarterly Review, July, 1880. DEUTERONOMY, U 280 THE BOOK OF DEUTERONOMY. [cH. xvn.1-20,
hear! wa~ this: "there 11re set thrones of judgment.." And so now, in God's house, Mt 001~- nrc we biudcn to" behold the Lamb of God," but" to live soberly, righteoullly, and godly in this present world." IV. Goo's MINISTERS ARE TO BE THE EXPOUNDERS OF RI<lHTEOUBNKSS. 'fhere nr, no priests now, ns of yore. But the Cht1rch of God has a ministry, and by this ministry the truth of God is to be "opened up" and" commended to every man's conscience as in the sight of God." V. WHEX Goo's HOLY AND RIGHTEOUS LAW IS EXPOUNDED TO THE PEOPLE, TIIEY ARE LOYALLY TO ACCEPT IT, SUBMIT TO IT, A~D ODEY IT. And this, not because of him whose voice speaks, but because of him in whose behalf the preacher speaks. Men are to receive the truth, not as the word of man, but as the Word of God (cf. 2 Cor. x. 5). VI. REFUSAL TO OBEY THE WILL OF Gon, WHEN CLEARLY EXPOUNDED, IS A PRE- SUMPTUOUS SIN. (See passages where same Hebrew word is used which is here rendered "presumptuous," specially l's. xix. 13.) The epithet indicates the greatness of the sin. It is one which Jehovah specially hates, severely rebukes, and utterly condemns. He "resisteth the proud." He bides things from the wise and prudent. He scorneth the scorners. Be takctb the wise in their own craftiness. First pride, then shame. " ""bat shall the end be of them that obey not the gospel of God?"