September 9

Israelitish mother-in-law: "Entreat me not to leave thee, or to return from following after thee, for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God. Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if aught but death part thee and me." And as soon as Saul of Tarsus came to Jerusalem, he "assayed to join himself to the disciples." So it is with all true converts; they easily abandon the sons and daughters of vanity and vice to "take hold of the skirt of him that is a Jew, saying, I will go with you, for I have heard that God is with you." They can now say, "I am a companion of all them that fear thee." In them "is all my delight." They will be joined with them, and cleave to them in their assemblies as fellow-worshippers; in their communion as Church members; and in their practice and experience as joint workmen in God's building, labourers in his husbandry, soldiers in his army, and followers in his ways.

Here is a good test by which you may judge yourselves. What would make you most happy in your retirement? Would it be this confidence of faith? "Thou hast given me the heritage of them that fear thy name." What is your principal desire when you consider your own condition and that of others? Is it this? "Look thou upon me, and be merciful unto me, as thou usest to do unto them that love thy name?"

Happy they who can pray, "Deliver me from men of the world, who have their portion in this life." I ask not to be numbered with the rich, the mighty, and the noble. Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon. I long for their Shepherd, their pasture, their repose—

"O may I see thy tribes rejoice, And and their triumphs with my voice; This is my glory, Lord, to be Joined to thy saints, and near to thee."

And if the subjects of divine grace may be the mediums of it too, how much depends on our character and conduct. He that winneth souls is wise. Let us therefore walk in wisdom towards them that are without. Let us do every thing in our power to remove their prejudices. Let every thing in our religion be, not repulsive, but alluring, not only impressive, but amiable. Let us so hold forth the word of life as to be perpetually saying, "We are journeying unto the place of which the Lord said, I will give it you: come thou with us, and we will do thee good: for the Lord hath spoken good concerning Israel." And if we are the means of bringing one individual from the world into the church of the living God, we have done more than any conqueror who has delivered a whole nation from civil bondage. "There is joy in the presence of the angels of God over one sinner that repenteth."

SEPTEMBER 9.—"To the law and to the testimony."—Isaiah 8:20.

THE "law" and "the testimony" are a fine representation of the Scripture. Both these names are often applied to it especially in

the book of Psalms. They are both significant and striking. It is called the law to remind us of its authority, equity, promulgation, and penalty. It is called the testimony because it contains the mind, the judgment, the deposition—the witness of God himself concerning all those subjects, which it is of importance for us to be acquainted with, especially concerning the way of salvation by our Lord Jesus Christ. The whole Gospel is therefore called “the witness which God hath testified of his Son.” And our Saviour, speaking of the writings of the Old Testament says, “They are they that testify of me.”

To this word we are to appeal. We are to appeal to it only—“To the law and to the testimony,” and to nothing else. This in various instances is eluded. A Jew admits the Scriptures of the Old Testament to be of God; and could you lead him to these only you might easily convert him to Christianity. But in his case they are surrounded with Talmudical and Rabbinical appendages, the errors, falsehoods, follies and absurdities of which can scarcely be conceived. These render Moses and the prophets almost inaccessible, or pervert their meaning; and little can be done unless you separate the vile from the precious, and lead them at once to the law and the testimony. A Papist admits the Scriptures of both the Old and New Testament to be divine: and could you contend with him upon this ground only, a victory would be easily obtained. But he admits along with these the Apocrypha, tradition, the decrees of councils; and the word of truth is approached, if not through these, yet in full company with them, and can only speak as they approve. And there are Protestants who invite you into the temple of Revelation, but you must enter leaning on Calvin, or Arminius, or some other interpreter, who is to tell you how the responses of the sacred oracles are to be taken; for you cannot be trusted alone. Hence articles, and creeds, and systems, are drawn up by fallible men, who have no other sources of information than ourselves, and these are to be taken as including all the faith once delivered to the saints. But however large the vessel they construct, it will not contain the ocean. Christianity is “all the fulness of God.” If these formularies are designed and used as human and limited aids to help in arranging, remembering, or understanding the divine record, they may be not only unexceptionable, but useful. But how apt are they to grow in their claims, so that in time they are virtually regarded by many as of paramount importance with the Scripture itself. But to the law and to the testimony. If they speak not according to this word it is because there is no light in them; and they are to have no dominion over your faith. Stop nowhere on this side the great Teacher sent from God. If Moses and Elias were to appear with him in glory, the voice would cry, “Hear ye Him.” If I called myself after any human leader it should be an inspired one. I would call myself a Johnite after John, or a Paulite after Paul. But was Paul crucified for me? or was I baptized in the name of Paul? Let it be enough for me to be called a Christian after Christ. Every thing more is forbidden by himself: “Call no man master upon earth, for one is your master, even Christ, and all ye are brethren.”

As we should appeal to it only, so we should appeal to it wholly

12*

—To the law and to the testimony, with every thing religious. We say religious, for this is the subject in question. Other things may be carried to other tribunals. In matters of learning, science, and commerce, reason may fill the judgment-seat. But here, in all cases, the authority of Scripture must decide. Four things in particular we must always take to this standard.

First, take your state to the law and to the testimony. Some never examine themselves. Others are satisfied to live year after year trembling between hope and fear. Others draw a conclusion in their favour, but it is a groundless one, and will terminate in the bitterest disappointment and anguish. It is a very serious thing to determine your condition before God. And yet how desirable is it. Even if you find yourselves condemned already, it is well to learn it while deliverance is yet possible: and if you are justified by the Saviour's blood, how much will the knowledge of it conduce to the glory of God and your own comfort? But by what can you safely determine your state? The word is to judge you in the last day. Judge yourselves by it now.

Secondly, take your principles to the law and to the testimony. I need not inform you of what importance just sentiments in religion are: you are therefore commanded to buy the truth and sell it not. But great differences with regard to what truth is, prevail among those who call themselves Christians, and they cannot all be right. There are diverse and strange doctrines; but it is a good thing for the heart to be established with grace, by which the Apostle means the doctrines of grace. And here all our satisfaction must be derived from the conformity of our creed with the written word. Bring therefore your views of sin, of the fall, of the person and work of the Lord Jesus, the foundation of our acceptance with God, and the order and stability of the everlasting covenant; bring them all, and weigh them in the balance of the sanctuary. Like the Bereans, search the Scripture daily to see whether these things are so. Prove all things, and hold fast that which is good.

Thirdly, take your experience to the law and to the testimony. Some ridicule all the various feelings in religion. But the subjects of Divine grace are well acquainted with them. And Christianity must be an experimental thing, for it must enter the mind, and affect the conscience and the heart, before it pervade the conversation and life. There is however much that is fanciful, and enthusiastical, and wild; and therefore it is necessary to bring all the influences and operations of this kind, and compare them with the work of the Spirit, and the effects of Divine truth in the soul, as described by the sacred writers.

Fourthly, take your practice to the law and to the testimony. Your religion is nothing without this. See whether your conduct—with regard to God—with regard to your fellow-creatures—and with regard to yourselves, be such as this word describes and enjoins. If you thus fairly appeal to the Scripture, it will doubtless censure and condemn you in many things; but do not consider it your enemy because it tells you the truth. Faithful are the wounds of a friend. The discoveries you will make may be, and often will be humbling; but the sacrifices of God are a broken heart. You will be gainers by a process though painful, that checks self-righte-