fession and sentiment, instead of in purity of heart and goodness of life,-the truth must needs remain in obscurity, the church be rent asunder by bootless controversy. We wait for light, but behold obscurity; for brightness, but we walk in darkness.—(Isa. lix. 9.) Truth is a lamp, which, used by him of the single heart and single eye, will show the way to heaven; but the thief abuseth it but for to steal, and to kill, and to destroy. (John x. 10.) There is reason, therefore, to thank a merciful Providence, that the light is withheld where it would be turned to mischief, that men who take to themselves what belongs to the Lord, instead of ministering one to another, as good stewards of the manifold grace of God, are suffered to grope as if they had no eyes, rather than that their feet should run to evil.-(Isa. lix. 10, 7.) But, Reader, let it be thy aim, to keep the commandments of JESUS CHRIST: (John xiv. 21.) His Spirit will guide thee into all truth, (xvi. 13:) and, in the freedom wherewith that truth shall make thee free, (viii. 32,) thou wilt find the promise New, as well as Old,-Behold I am with thee, and will bless thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.-Fear not, for I am with thee.—I am thy shield, and thy exceeding great reward.-(Gen. xxviii. 15; xxvi. 24; xv. 1.) LONDON, 31 AUGUST, 1846. II. OLD THINGS MADE NEW. Behold, I make all things New.-(Rev. xxi. 5.) I know of nothing more important to the right understanding of religious truth, or to the due fulfilment of religious duty, than a knowledge of those principles of the human heart and understanding, which, in their proper order, form the image and likeness of God in man, and, in their abuse, are the source of all the manifold miseries which afflict society. That the merciful Creator designed man to find his happiness in loving God with all his heart, and his neighbour as himself, is proved by the Great Commandment of the Gospel. That man seeks his happiness in the very reverse,—in the love of himself and of the world, is proved by the experience of every human being. The love of rule is the universally prevalent affection of fallen humanity. The disciples of the Lord, like the men of the world, are ever contending who shall be greatest. Religion is infected with bigotry and intolerance; Philanthropy with jealousy, lest its alms should be forestalled: Literature pours forth half-digested crudities, fearful of losing the credit of originality: Wealth demands its privileges; Poverty its rights: Infancy and age alike love rule: From the cradle to the grave, man strives to rise above his neighbour. Adored be that infinite mercy which out of evil bringeth forth good! which converts even the sources of misery into means of happiness! Does not that very love of rule, which, in its state of alienation from God, thirsts for universal dominion, become, when submitted to the Divine Government, the most important means of promoting the welfare of mankind? Is it not that desire of achievement, by which noble ends are attained, difficulties overcome, and every useful service to the state accomplished? The aim of wisdom, then, the design of Providence, is, not to annihilate, but to regenerate; not to destroy what God has made, but to raise and purify what man has corrupted. If the love of rule, separate from God, lusts for dominion and spurns authority; seeks to oppress, while it boasts of freedom; is rash and revengeful, cruel and proud ;-when submitted to God and controlled by his Spirit, it is his faithful and active minister. It is that energy which delights in being useful; it is the love of usefulness itself. It is the spirit of freedom, distinguished from riot; the spirit of independence, distinguished from vain-glory; the spirit of order, distinguished from tyranny; the spirit of rational enterprise, distinguished from mad adventure; the spirit of improvement, distinguished from innovation. It is that which forms the true dignity of the human character—that independence of mind, which is as far removed from pride and obstinacy on the one hand, as from puerility and obsequiousness on the other. Assuredly, there is much need to guard against selfdeception in respect to this great virtue, or great vice. As long as it remains the love of rule; as long as it delights in power, and is ambitious of distinction; as long as it is jealous of equality, and strives to command more than to obey; as long as it seeks to detect the faults of others, rather than to amend its own; it may, indeed, be over-ruled by a merciful Providence, to administer to the good of society; but its root is evil, and however it may hide its features under false appearances, it is the child of the Wicked One, and burns with the infernal fire of self-love. But when, by the transforming hand of Omnipotence, the natural love of rule becomes the spiritual love of usefulness; when it prays that the Lord's Kingdom may come, that His Will may be done on earth as it is in heaven; when it desires rather to serve than to govern; it is then a child of heaven, a follower of Him who was amongst men as one that serveth; a brother of those ministering spirits who delight in doing His will; a companion of those who have come out of great tribulation, and have washed their robes and made them white in the blood of the Lamb, and who are therefore before the Throne of God, and serve him day and night in his temple.— (Rev. vii. 14, 15.) FROM THE PERSIAN. On parent knees, a naked new-born child, Sir W. JONES. |