The All Sufficiency of Christ Part 15

We feel the commanding importance of this subject, and we must discharge what we believe to be a sacred duty to the souls of our readers and to the truth of G.o.d. The powers of darkness are abroad.

The enemy is succeeding to an appalling extent in drawing hearts after various forms of error and evil, in casting dust in the eyes of G.o.d's people, and in blinding the minds of men. True we have not got Ashtoreth, Chemosh, and Milcom; but we have ritualism, infidelity, spiritualism, etc. We have not to cry against burning incense to Baal, and worshiping the host of heaven, but we have something far more ensnaring and dangerous. We have the ritualist, with his sensuous and attractive rites and ceremonies; we have the rationalist, with his learned and plausible reasonings; we have the spiritualist, with his boasted converse with the spirits of the departed,--and what mult.i.tude of other delusions and insidious attacks upon the truth!

We doubt if the minds of Christians generally are alive to the real character and extent of these formidable influences. There are at this moment millions of souls throughout the length and breadth of the professing Church who are building their hopes for eternity upon the sandy foundation of ordinances, rites, and ceremonies. There is a very marked return to the traditions of the fathers, as they are called; an intense longing after those things which gratify the senses--music, painting, architecture, vestments, lights, incense,--all the appliances, in short, of a gorgeous and sensuous religion. The theology, the worship, and the discipline of the various churches of the Reformation are found insufficient to meet the religious cravings of the people. They are too severely simple to satisfy hearts that long for something tangible on which to lean for support and comfort--something to feed the senses, and fan the flame of devotion.

Hence the strong tendency of the religious mind in the direction of what is called ritualism. If the soul has not got hold of _the truth_, if there is not the living link with Christ, if the supreme authority of Holy Scripture be not set up in the heart, there is no safeguard against the powerful and fascinating influences of ceremonial religiousness. The most potent efforts of mere intellectualism, eloquence, logic, all the varied charms of literature, are found to be utterly insufficient to hold that cla.s.s of minds to which we are now referring. They _must_ have the forms and offices of religion; to these they will flock; around these they will gather; on these they will build.

It is painfully interesting to mark the efforts put forth in various quarters to act upon the ma.s.ses and keep the people together. It is very evident to the thoughtful Christian that those who put forth such efforts must be sadly deficient in that profound faith in the power of the Word of G.o.d and of the cross of Christ which swayed the heart of the apostle Paul. They cannot be fully aware of the solemn fact that Satan's grand object is to keep souls in ignorance of divine revelation, to hide from them the glory of the cross and of the person of Christ. For this end he is using ritualism, rationalism, and spiritualism now, just as he used Ashtoreth, Chemosh, and Milcom in the days of Josiah. "There is nothing new under the sun." The devil has ever hated the truth of G.o.d, and he will leave no stone unturned to keep it from acting on the heart of man. Hence it is that he has rites and ceremonies for one man, the powers of reason for another; and when men tire of both, and begin to sigh for something satisfying, he leads them into converse and communion with the spirits of the departed. By all alike are souls led away from the Holy Scriptures, and from the blessed Saviour which those Scriptures reveal.

It is solemn and affecting beyond expression to think of all this, and not less so to contemplate the lethargy and indifference of those who profess to have the truth. We do not stop to inquire what it is that ministers to this lethargic state of many professors. That is not our object. We desire, by the grace of G.o.d, to see them thoroughly roused out of it, and to this end it is that we call their attention to the influences that are abroad, and to the only divine safeguard against them. We cannot but feel deeply for our children, growing up in such an atmosphere as that which at present surrounds us, and which will become yet darker and darker. We long to see more earnestness on the part of Christians in seeking to store the minds of the young with the precious and soul-saving knowledge of the word of G.o.d. The child Josiah, and the child Timothy, should incite us to greater diligence in the instruction of the young, whether in the bosom of the family, in the Sunday-school, or in any way we can reach them. It will not do for us to fold our arms, and say, "When G.o.d's time comes, our children will be converted; and till then, our efforts are useless." This is a fatal mistake. "G.o.d is a rewarder of them that diligently seek Him."

(Heb. xi.) He blesses our prayerful efforts in the instruction of our children. And further, who can estimate the blessing of being early led in the right way--of having the character formed amid holy influences, and the mind stored with what is true and pure and lovely?

On the other hand, who will undertake to set forth the evil consequences of allowing our children to grow up in ignorance of divine things? Who can portray the evils of a polluted imagination--of a mind stored with vanity, folly, and falsehood--of a heart familiarized from infancy with scenes of moral degradation? We do not hesitate to say that Christians incur very heavy and awful responsibility in allowing the enemy to preoccupy the minds of their children at the very period when they are most plastic and susceptible.

True, there must be the quickening power of the Holy Ghost. It is as true of the children of Christians as of any other that they "must be born again." We all understand this. But does this fact touch the question of our responsibility in reference to our children? Is it to cripple our energies or hinder our earnest efforts? a.s.suredly not. We are called upon by every argument, divine and human, to shield our precious little ones from every evil influence, and to train them in that which is holy and good. And not only should we so act in respect to our own children, but also in respect to the thousands around us, who are like sheep having no shepherd, and who may each say, alas, with too much truth, "No man careth for my soul."

May the foregoing pages be used by G.o.d's Spirit to act powerfully on the hearts of all who may read them, that so there may be a real awakening to a sense of our high and holy responsibilities to the souls around, and a shaking off of that terrible deadness and coldness over which we all have to mourn.

PART II.

In studying the history of Josiah and his times, we learn one special and priceless lesson, namely, _the value and authority of the word of G.o.d_. It would be utterly impossible for human language to set forth the vast importance of such a lesson--a lesson for every age, for every clime, for every condition--for the individual believer and for the whole Church of G.o.d. The supreme authority of Holy Scripture should be deeply impressed on every heart. It is the only safeguard against the many forms of error and evil which abound on every hand.

Human writings, no doubt, have their value; they may interest the mind as a reference, but they are perfectly worthless as authority.

We need to remember this. There is a strong tendency in the human mind to lean upon human authority. Hence it has come to pa.s.s that millions throughout the professing Church have virtually been deprived altogether of the word of G.o.d, from the fact that they have lived and died under the delusion that they could not know it to be the word of G.o.d apart from human authority. Now this is, in reality, throwing the word of G.o.d overboard. If that Word is of no avail without man's authority, then, we maintain, it is not G.o.d's Word at all. It does not matter, in the smallest degree, what the authority is, the effect is the same. G.o.d's Word is declared to be insufficient without something of man to give the certainty that it is G.o.d that is speaking.

This is a most dangerous error, and its root lies far deeper in the heart than many of us are aware. It has often been said to us, when quoting pa.s.sages of Scripture, "How do you know that that is the word of G.o.d?" What is the point of such a question? Plainly to overthrow the authority of the Word. The heart that could suggest such an inquiry does not want to be governed by Holy Scripture at all. The _will_ is concerned. Here lies the deep secret. There is the consciousness that the Word condemns something that the heart wants to hold and cherish, and hence the effort to set the Word aside altogether.

But how are we to know that the book which we call the Bible is the word of G.o.d? We reply, It carries its own credentials with it. It bears its own evidence upon every page, in every paragraph, in every line. True, it is only by the teaching of the Holy Spirit, the divine Author of the book, that the evidence can be weighed and the credentials appreciated. But we do not want man's voice to accredit G.o.d's book; or, if we do, we are most a.s.suredly on infidel ground as regards divine revelation. If G.o.d cannot speak directly to the heart--if He cannot give the a.s.surance that it is He Himself who speaks, then where are we? whither shall we turn? If G.o.d cannot make Himself heard and understood, can man do it better?--can he improve upon G.o.d? Can man's voice give us more certainty? Can the authority of the Church, the decrees of general councils, the judgment of the fathers, the opinion of the doctors, give us more certainty than G.o.d Himself? If so, we are just as completely at sea--just as thoroughly in the dark as though G.o.d had not spoken at all. Of course, if G.o.d has not spoken, we are completely in the dark; but if He has spoken, and yet we cannot know His voice without man's authority to accredit it, where lies the difference? Is it not plain to the reader of these lines that if G.o.d in His great mercy has given us a revelation, it must be sufficient of itself; and on the other hand, that any revelation which is not sufficient of itself cannot possibly be divine? And further, is it not equally plain that if we cannot believe what G.o.d says because He says it, we have no safer ground to go upon when man presumes to affix his accrediting seal?

Let us not be misunderstood. What we insist upon is this: the all-sufficiency of a divine revelation apart from and above all human writings--ancient, mediaeval, or modern. We value human writings; we value sound criticism; we value profound and accurate scholarship; we value the light of _true_ science and philosophy; we value the testimony of pious travelers who have sought to throw light upon the sacred text; we value all those books that open up to us the intensely interesting subject of biblical antiquities; in short, we value everything that tends to aid us in the study of the Holy Scriptures: but after all, we return with deeper emphasis to our a.s.sertion as to the all-sufficiency and supremacy of the word of G.o.d. That Word must be received on its own divine authority, without any human recommendation, or else it is not the word of G.o.d to us. We believe that G.o.d can give us the certainty in our own souls that the Holy Scriptures are, in very deed, His own word. If He does not give it, no man can; and if He does, no man need. Thus the inspired apostle says to his son Timothy, "Continue thou in the things which thou hast learned, and _hast been a.s.sured of_ knowing _of whom_ thou hast learned; and that from a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus" (2 Tim. iii. 14, 15).

How did Timothy know that the Holy Scriptures were the word of G.o.d? He knew it by divine teaching. He knew of _whom_ he had learned. Here lay the secret. There was a living link between his soul and G.o.d, and he recognized in Scripture the very voice of G.o.d. Thus it must ever be.

It will not do merely to be convinced in the intellect, by human arguments, human evidences, and human apologies, that the Bible is the word of G.o.d; we must know its power in the heart and on the conscience by divine teaching; and when this is the case, we shall no more need human proofs of the divinity of the book than we need a rushlight at noonday to prove that the sun is shining. We shall then believe what G.o.d says because He says it, and not because man accredits it, nor because we feel it. "Abraham _believed G.o.d_, and it was counted unto him for righteousness." He did not want to go to the Chaldeans, or to the Egyptians, in order to find out from them if what he had heard was in reality the word of G.o.d. No, no; he knew _whom_ he had believed, and this gave him holy stability. He could say, beyond all question, "G.o.d has established a link between my soul and Himself, by means of His Word, which no power of earth or h.e.l.l can ever snap." This is the true ground for every believer--man, woman, or child, in all ages and under all circ.u.mstances. This was the ground for Abraham and Josiah, for Luke and Theophilus, for Paul and Timothy; and it must be the ground for the writer and the reader of these words, else we shall never be able to stand against the rising tide of infidelity, which is sweeping away the very foundations on which thousands of professors are reposing.

However, we may well inquire, can a merely national profession, a hereditary faith, an educational creed, sustain the soul in the presence of an audacious skepticism that reasons about everything and believes nothing? Impossible! We must be able to stand before the skeptic, the rationalist, and the infidel, and say, in all the calmness and dignity of a divinely wrought faith, "_I know whom I have believed_." Then we shall be little moved by such books as, "The Phases of Faith," "Essays and Reviews," "Broken Lights," "Ecce h.o.m.o,"

or "Colenso." They will be no more to us than gnats in the sunshine.

They cannot hide from our souls the heavenly beams of our Father's revelation. G.o.d has spoken, and His voice reaches the heart. It makes itself heard above the din and confusion of this world, and all the strife and controversy of professing Christians. It gives rest and peace, strength and fixedness, to the believing heart and mind. The opinions of men may perplex and confound. We may not be able to thread our way through the labyrinths of human systems of theology; but G.o.d's voice speaks in Holy Scripture--speaks to the heart--speaks to _me_.

This is life and peace. It is all I want. Human writings may now go for what they are worth, seeing I have all I want in the ever-flowing fountain of inspiration--the peerless, precious volume of my G.o.d.

But let us now turn to Josiah, and see how all that we have been dwelling upon finds its ill.u.s.tration in his life and times.

"Josiah was eight years old when he began to reign" (2 Chron. x.x.xiv.

1). This tells a tale as to the condition and ways of G.o.d's people.

Josiah's father had been murdered by his own servants, after a brief and evil reign of two years, in the twenty-fourth year of his age.

Such things ought not to have been. They were the sad fruit of sin and folly--the humiliating proofs of Judah's departure from Jehovah. But G.o.d was above all; and although we should not have expected ever to find a child of eight years of age on the throne of David, yet that child could find his sure resource in the G.o.d of his fathers: so that in this case, as in all others, "where sin abounded, grace did much more abound." The very fact of Josiah's youth and inexperience only afforded an occasion for the display of divine grace, and the setting forth of the value and the power of the word of G.o.d.

This pious child was placed in a position of peculiar difficulty and temptation. He was surrounded by errors in various forms and of long standing; but "he did that which was right in the sight of the Lord, and walked in the ways of David his father, and declined neither to the right hand nor to the left. For in the eighth year of his reign, while he was yet young, he began to seek after the G.o.d of David his father: and in the twelfth year began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images."

This was a good beginning. It is a great matter, while the heart is yet tender, to have it impressed with the fear of the Lord. It preserves it from a host of evils and errors. "The fear of the Lord is the beginning of wisdom," and it taught this pious youth to know what was "right," and to adhere to it with unswerving fixedness of purpose.

There is great force and value in the expression, "He did that which was right _in the sight of the Lord_." It was not that which was right in his own eyes, nor yet in the eyes of the people, nor in the eyes of those that had gone before him; but simply what was right in the sight of the Lord. This is the solid foundation of all right action. Until the fear of the Lord gets its true place in the heart, there can be nothing right, nothing wise, nothing holy. How can there be, if indeed that fear is the _beginning_ of wisdom? We may do many things through the fear of man, many things through force of habit, through surrounding influences; but never can we do what is really right in the sight of the Lord until our hearts are brought to understand the fear of His holy name. This is the grand regulating principle. It imparts seriousness, earnestness, and reality--rare and admirable qualities! It is an effectual safeguard against levity and vanity. A man, or a child, who habitually walks in the fear of G.o.d is always earnest and sincere, always free from trifling and affectation, from a.s.sumption and bombast, life has a purpose, the heart has an object, and this gives intensity to the whole course and character.

But further, we read of Josiah that "he walked in the ways of David his father, and _declined neither to the right hand nor to the left_."

What a testimony for the Holy Ghost to bear concerning a young man!

How we do long for this plain decision! It is invaluable at all times, but especially in a day of laxity and lat.i.tudinarianism--of false liberality and spurious charity like the present. It imparts great peace of mind. A vacillating man is never peaceful; he is always tossed to and fro. "A double-minded man is unstable in all his ways."

He tries to please everybody, and in the end pleases n.o.body. The decided man, on the contrary, is he who feels he has "to please but _One_." This gives unity and fixedness to the life and character. It is an immense relief to be thoroughly done with men-pleasing and eye-service--to be able to fix the eye upon the Master alone, and go on with Him through evil report and through good report. True, we may be misunderstood and misrepresented; but that is a very small matter indeed; our great business is to walk in the divinely appointed path, "declining neither to the right hand nor to the left." We are convinced that plain decision is the only thing for the servant of Christ at the present moment; for so surely as the devil finds us wavering, he will bring every engine into play in order to drive us completely off the plain and narrow path. May G.o.d's Spirit work more mightily in our souls, and give us increased ability to say, "My heart is fixed, O G.o.d; my heart is fixed: I will sing and give praise."

We shall now proceed to consider the great work which Josiah was raised up to accomplish; but ere doing so, we must ask the reader to notice particularly the words already referred to, namely, "In the eighth year of his reign, while he was yet young, _he began to seek after the G.o.d of David his father_." Here, we may rest a.s.sured, lay the true basis of all Josiah's valuable service. He began by seeking after G.o.d. Let young Christians ponder this deeply. Hundreds, we fear, have made shipwreck by rushing prematurely into work. They have become occupied and engrossed with their service before the heart was rightly established in the fear and love of G.o.d. This is a very serious error indeed, and we have met numbers, within the last few years, who have fallen into it. We should ever remember that those whom G.o.d uses much in public He trains in secret; and further, that all His most honored servants have been more occupied with their Master than with their work. It is not that we undervalue work; by no means; but we do find that all those who have been signally owned of G.o.d, and who have pursued a long and steady course of service and Christian testimony, have begun with much deep and earnest heart-work, in the secret of the divine presence. And on the other hand, we have noticed that when men have rushed prematurely into public work--when they began to teach before they had begun to learn, they have speedily broken down and gone back.

It is well to remember this. G.o.d's plants are deeply rooted, and often slow of growth. Josiah "began to seek G.o.d" four years before he began his public work. There was in his case a firm ground-work of genuine personal piety, on which to erect the superstructure of active service. This was most needful. He had a great work to do. "High places and groves, carved images and molten images," abounded on all hands, and called for no ordinary faithfulness and decision. Where were these to be had? In the divine treasury, and there alone. Josiah was but a child, and many of those who had introduced the false worship were men of years and experience. But he set himself to seek the Lord. He found his resource in the G.o.d of his father David. He betook himself to the fountain-head of all wisdom and power, and there gathered up strength wherewith to gird himself for what lay before him.

This, we repeat, was most needful; it was absolutely indispensable.

The acc.u.mulated rubbish of ages and generations lay before him. One after another of his predecessors had added to the pile; and notwithstanding the reformation effected in the days of Hezekiah, it would seem as though all had to be done over again. Harken to the following appalling catalogue of evils and errors: "In the twelfth year, Josiah began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. And they break down the altars of Baalim in his presence; and the images that were on high above them he cut down; and the groves, and the carved images, and the molten images, he brake in pieces, and _made dust_ of them, and strewed it upon the graves of them that had sacrificed unto them. And he burnt the bones of the priests upon their altars, and cleansed Judah and Jerusalem. And so did he in the cities of Mana.s.seh and Ephraim and Simeon, even unto Naphtali, with their mattocks round about. And when he had broken down the altars and the groves, and had beaten the graven images into _powder_, and cut down all the idols throughout _all the land of Israel_, he returned to Jerusalem."

See also the narrative given in 2 Kings xxiii, where we have a much more detailed list of the abominations with which this devoted servant of G.o.d had to grapple. We do not quote any further. Enough has been given to show the fearful lengths to which even the people of G.o.d may go when once they turn aside, in the smallest measure, from the authority of Holy Scripture. We feel that this is one special lesson to be learned from the deeply interesting history of this best of Judah's kings, and we fondly trust it may be learned effectually. It is indeed a grand and all-important lesson. The moment a man departs, the breadth of a hair, from Scripture, there is no accounting for the monstrous extravagance into which he may rush. We may feel disposed to marvel how such a man as Solomon could ever be led to "build high places for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon." But then we can easily see how that having in the first place disobeyed the word of his Lord in going to those nations for wives, he easily enough fell into the deeper error of adopting their worship.

But, Christian reader, let us remember that all the mischief, all the corruption and confusion, all the shame and dishonor, all the reproach and blasphemy, had its origin in the neglect of the word of G.o.d. We cannot possibly ponder this fact too deeply. It is solemn, impressive, and admonitory beyond expression. It has ever been a special design of Satan to lead G.o.d's people away from Scripture. He will use anything and everything for this end--tradition, the Church so-called, expediency, human reason, popular opinion, reputation and influence, character, position, and usefulness--all those he will use in order to get the heart and conscience away from that one golden sentence--that divine, eternal motto, "IT IS WRITTEN." All that enormous pile of error which our devoted young monarch was enabled to "grind into _dust_, and beat into _powder_"--all, all had its origin in the gross neglect of this most precious sentence. It mattered little to Josiah that all these things could boast of antiquity, and the authority of the fathers of the Jewish nation. Neither was he moved by the thought that these altars and high places, these groves and images, might be regarded as proofs of largeness of heart, breadth of mind, and a liberality of spirit that spurned all narrowness, bigotry, and intolerance--that _would_ not be confined within the narrow bounds of Jewish prejudice, but could travel forth through the wide, wide world, and embrace all in a circle of charity and brotherhood. None of these things, we are persuaded, moved him. If they were not based upon "Thus saith the Lord," he had but one thing to do with them, and that was to "_beat them into powder_."

PART III.

The various periods in the life of Josiah are very strongly marked.

"In the _eighth_ year of his reign, he began to seek after the G.o.d of David his father;" "in the _twelfth_ year he began to purge Judah and Jerusalem;" and "in the _eighteenth_ year of his reign, when he had purged the land and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the Lord his G.o.d."

Now in all this we can mark that progress which ever results from a real purpose of heart to serve the Lord. "The path of the just is as a shining light, which shineth more and more unto the perfect day." Such was the path of Josiah; and such, too, may be the path of the reader, if only he is influenced by the same earnest purpose. It does not matter what the circ.u.mstances may be. We may be surrounded by the most hostile influences, as Josiah was in his day; but a devoted heart, an earnest spirit, a fixed purpose, will, through grace, lift us above all, and enable us to press forward from stage to stage of the path of true discipleship.

If we study the first twelve chapters of the book of Jeremiah, we shall be able to form some idea of the condition of things in the days of Josiah. There we meet with such pa.s.sages as the following: "I will utter My judgments against them touching _all their wickedness_, who have forsaken Me, and have _burned incense unto other G.o.ds_, and _worshiped the works of their own hands_. Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: _be not dismayed at their faces_, lest I confound thee before them."

"Wherefore I will yet plead with you, saith the Lord, and with your children's children will I plead. For pa.s.s over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing. Hath a nation changed their G.o.ds, which are yet no G.o.ds? but My people have changed their glory for that which doth not profit." So also in the opening of chap. iii., we find the most terrible imagery used to set forth the base conduct of "backsliding Israel and treacherous Judah." Harken to the following glowing language in chap. iv.: "Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thy heart. My bowels! my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment. How long shall I see the standard, and hear the sound of the trumpet? For My people are foolish, they have not known Me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. I beheld the earth, and, lo it was without form and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by His fierce anger."

What vivid language! The whole scene seems, in the vision of the prophet, reduced to primaeval chaos and darkness. In short, nothing could be more gloomy than the aspect here presented. The whole of these opening chapters should be carefully studied, if we would form a correct judgment of the times in which Josiah's lot was cast. They were evidently times characterized by deep-seated and wide-spread corruptions, in every shape and form. High and low, rich and poor, learned and ignorant, prophets, priests, and people--all presented an appalling picture of hollowness, deceit, and heartless wickedness, which could only be faithfully portrayed by an inspired pen.

But why dwell upon this? Why multiply quotations in proof of the low moral condition of Israel and Judah in the days of king Josiah? Mainly to show that, no matter what may be our surroundings, we can individually serve the Lord, if only there be the purpose of heart to do so. Indeed, it is in the very darkest times that the light of true devotedness shines forth most brightly. It is thrown into relief by the surrounding gloom. The very circ.u.mstances which indolence and unfaithfulness would use as a plea for yielding to the current will only furnish a devoted spirit with a plea for making head against it.

If Josiah had looked around him, what would he have seen? Treachery, deceit, corruption, and violence. Such was the state of public morals.

And what of religion? Errors and evils in every imaginable shape. Some of these were h.o.a.ry with age. They had been inst.i.tuted by _Solomon_ and left standing by _Hezekiah_. Their foundations had been laid amid the splendors of the reign of Israel's wisest and wealthiest monarch, and the most pious and devoted of Josiah's predecessors had left them as they found them.

Who, then, was Josiah, that he should presume to overturn such venerable inst.i.tutions? What right had he, a mere youth, raw and inexperienced, to set himself in opposition to men so far beyond him in wisdom, intelligence, and mature judgment? Why not leave things as he found them? Why not allow the current to flow peacefully on through those channels which had conducted it for ages and generations?

Disruptions are hazardous. There is always great risk in disturbing old prejudices.

These and a thousand kindred questions might doubtless have exercised the heart of Josiah; but the answer was simple, direct, clear and conclusive. It was not the judgment of Josiah against the judgment of his predecessors, but it was the judgment of G.o.d against all. This is a most weighty principle for every child of G.o.d and every servant of Christ. Without it, we can never make head against the tide of evil which is flowing around us. It was this principle which sustained Luther in the terrible conflict which he had to wage with the whole of Christendom. He too, like Josiah, had to lay the axe to the root of old prejudices, and shake the very foundation of opinions and doctrines which had held almost universal sway in the Church for over a thousand years. How was this to be done? Was it by setting up the judgment of Martin Luther against the judgment of popes and cardinals, councils and colleges, bishops and doctors? a.s.suredly not. This would never have brought about the Reformation. It was not Luther _versus_ Christendom, but Holy Scripture _versus_ Error.

Reader, ponder this! Yes, ponder it deeply. We feel it is a grand and all-important lesson for this moment, as it surely was for the days of Luther and for the days of Josiah. We long to see the supremacy of Holy Scripture--the paramount authority of the word of G.o.d--the absolute sovereignty of divine revelation reverently owned throughout the length and breadth of the Church of G.o.d. We are convinced that the enemy is diligently seeking, in all quarters and by all means, to undermine the authority of the Word, and to weaken its hold upon the human conscience. And it is because we feel this that we seek to raise, again and again, a note of solemn warning, as also to set forth, according to our ability, the vital importance of submitting, in all things, to the inspired testimony--the voice of G.o.d in Scripture. It is not sufficient to render a merely formal a.s.sent to that popular statement, "The Bible, and the Bible alone, is the religion of Protestants." We want more than this. We want to be, in all things, absolutely governed by the authority of Scripture--not by our fellow-mortal's interpretation of Scripture, but by Scripture itself. We want to have the conscience in a condition to yield, at all times, a true response to the teachings of the divine Word.

This is what we have so vividly ill.u.s.trated in the life and times of Josiah, and particularly in the transactions of the eighteenth year of his reign, to which we shall now call the reader's attention. This year was one of the most memorable, not only in the history of Josiah, but in the annals of Israel. It was signalized by two great facts, namely, _the discovery of the book of the law_ and _the celebration of the feast of the Pa.s.sover_. Stupendous facts!--facts which have left their impress upon this most interesting period, and rendered it pre-eminently fruitful in instruction to the people of G.o.d in all ages.