V ers. 12-15.-" A good conscience toward God." This solemn avowal, ordained to be made at the completion of the round of tithe obligations, was a wise safeguard against unpunctuality and neglect. The subject suggested is--The importance of self-examina- tion in respect of the fulfilment of duties of religion. I. SELF-EXAMINATION A DUTY. The text suggests that we examine ourselves: 1. As to religious givings. 2. As to our fulfilment of the duties of hospitality and charity. 3. As to the condition in which these duties have been performed-whether from the right motive (regard·to God's commandment), and in a right state (the state of sanctification). Extend the principle to all duties of religion. Self-examination, to be of service, should be: 1. Comprehensive. 2. Conscientious-as "before the Lord thy God" (ver. 13), who cannot be deceived. 3. Pe:riodical, as: (1) At the end of a. year. (2) 'fhe close of a financial year. (3) Birthdays. (4) Even the end of a. week. A review of this kind not an unsuitable sabbath day's employment. II. SELF-EXAMINATION A SAFEGUARD. I. Prevents neglect. Things which we ought to do-which, at bottom, we are willing to do-get frequently overlooked: (1) From inadvertency. (2) From unpunctuality. (3) From habits of procrastina- tion. A review of the kind proposed would bring many of these forgotte[l duties to recollect ion, and would act as a. check on the causes of forgetfulness. 2. Brings practice into comparison with the standard of obligation. When duty is known, it does not follow that it is always done, or that we are always aware of the e:xtent of our shortcomings. We may be greatly deceiving ourselves in this very particular. There may grow upon us the vicious habit of comparing ourselves with others rather than with thu li~nd~rd of the Pivinu Li.w, And 11owhere is sell-deception more common than THE DOOK OF DEUTERONOMY. [ell. XXVI. 1-19.
in th<' m~ttcr or religious and charit;able_ givings. People will be heard expatiating on t hl' nrnt1011snrss of the calls of ilus kmd made on them, who, were they to put their ~i,·in,c:s all tog,•thcr, would find t-hat they did not amoudt to so much as they ho.ve <.:ftcn spe1_1t ~n the gratificat.ion of some whim, perhaps ou a single dinner-party. :SClf-cxamrnation would connteract the tendency to take our performances of duty so re~dily f~r granted. It_ would e.g. rcqu!re the rich 1~1a.n to mt>:1;sure his givings directly with h1s mcome, and with the prnporl1on of that rncome wluch ho felt to be due to God. 3. Reminds us of the obl(gations themselves. For, besides the shortcomings in practice referred to, there is often no iitlle danger that the standard of duty itself may get to be lost sight of. 4. Malres hypocrisy more diffimlt. The withholder of the tithes would scarcely ,·enture to stand before God and make this solemn declaration, His tnngue might well cleave to the roof of his mouth i[ he attempted it. He would feel that he must either go and do what he ought or hold his peace. The hypocritical professor shuns self-examination. Two thoughts in closing: 1. We cannot expect blessing, save a~ duties are honourably fulfilled (ver. 15). 2. Reflectincr0 on fulfilled duties, wo need to beware of Pharisaic pride (Luke xviii. 11, 12).-J. O. •
Yers. 16-19.-Avouching ea;trao1·dinary. A wonderful sight I Israel and God ex- changing pledges, plighting troth," avouching" fidelity each to the other. The peopl(', hy tbe het·d they had given to Moses' ex.position of the Law, perhaps by signs made as he proceeded, had avouched their willingness tu abide in the covenant. God, in turn, had renewed his promises and pledges towards them. The covenant thus renewed was the same in essentials as that made with believers. I. CoVEKA1'T WITH GoD INVOr.VEB ENGAGEMENT TO ODEDIBNCE, (Ver. 17.) ltdid so under the Law. It does so under the gospel. The gospel exhibits grace, and involves at the outset the reception of that grace. Nevertheless, obedience is required of us. It is the end of our redemption. We die with Christ that we may rise with him to newness of life (Rom. vL 4). "New obedience" is the proof of true discipleship. Every real believer will seek to render it. It is a condition of ultimate salvation (Ilom. ii. 6-12). IL CovENAllT WITH GoD INVOLVES A RELATION OF PECULIAR NEARNESS. (Ver. 18.) This is borne out by all Scripture. God chooses us, in Christ, to a relation of nearness .so remarkable that it has no counterpart, save in the Son's relation to the Father (John xvii. 21). The saints are his peculiar treasure (1 Pet. ii. 9, 10). He is their "Shield," and their "exceeding Great Reward" (Gen. xv. 1). They nre nearer. to him than the angel&- .. Near, near, so near, I cannot nearer be; For in the person of his Son I am as near as he." III. CoVENANT WITH GOD SECURES HIGH HO:S-OUB AND DT,ESSED:S-ESS. (Ver. 19.) Great distinction was in store for Israel, should it prove obedient. God says he will make it high above all nations," in praise, and in name, and in honour." Its honour would consist: 1. Jo the proud distinction of being God's people (eh. iv. 7). 2. In its high moral repute (eh. iv. 6). 3. In the material pre-eminence to which obedi- ence would be certain to raise it (eh. vii. 12-16). Obedience, honour, blessedness, are three ideas ultimately inseparable. The "glory, honour, immortality" of heaven are for those who persevere in well-doing ( Hom. ii. 7), for "an holy people." The honours in store for obedient Israel, great as they were, are not to be compared with the " exceeding and eternal weight of glory " now revealed all the inheritance of believers (2 Cor. iv. 17).-J. 0. Vers. 1-11.-Commemorations of national deliverance. An instinct in roan impels him to dwell with pleasure on his national beginnings and growth; and, in cases whcro that beginning sprang out from a specific event, that eveut ha8 been tho subject o{ public commemoration year by yea.r. Of this Home is a conspicuous instance, Dut the Jews were designed to be eminently a religious people; hence this commemoratio11 was to be a simple act of piety-the presentation of firstfruita, OR, JU.VJ, 1-19.] TIIE Il'JOK OF DEUTERONOMY. 41.i