Review and Herald, Vol. 16, No. 15.
THE ORIGINAL, NATURE, PROPERTIES AND USE OF THE LAWPage 1
THE ORIGINAL, NATURE, PROPERTIES AND USE OF THE LAW.
By John Wesley
"Wherefore the law is holy, and the commandment holy, and just, and good." Rom. vii, 12. PERHAPS there are few subjects within the whole compass of religion, so little understood as this. The reader of this epistle is usually told, by the law, St. Paul means the Jewish law; and so apprehending himself to have no concern therewith, passes on without further thought about it. Indeed some are not satisfied with this account; but observing the epistle is directed to the Romans, thence infer that the apostle in the beginning of this chapter alludes to the old Roman law. But as they have no more concern with this, than with the ceremonial law of Moses, so they spend not much thought on what they suppose is occasionally mentioned, barely to illustrate another thing. But a careful observer of the apostle's discourse will not be content with these slight explications of it. And the more he weighs the words, the more convinced he will be, that St. Paul by the law mentioned in this chapter, does not mean either the ancient law of Rome, or the ceremonial law of Moses. This will clearly appear to all who attentively consider the tenor of his discourse. He begins the chapter, "Know ye not, brethren (for I speak to them that know the law), that the law hath dominion over a man as long as he liveth?" (What, the law of Rome only, or the ceremonial law? No surely; but the moral law). "For," to give a plain instance, "the woman which hath a husband is bound by the [moral] law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then if, while her husband liveth, she be married to another man, she shall be called an adulteress; but if her husband be dead, she is free from that law; so that she is no adulteress though she be married to another man." In order to explain and enforce these deep words, so little regarded, because so little understood, I shall endeavor to show, first, the original of this law; secondly, the nature thereof; thirdly, the properties; that it is holy, and just, and good; and, fourthly, the use of it. 1. I shall first endeavor to show the original of the moral law, often called, "The law," by way of eminence. Now this is not, as some may have possibly imagined, of so late an institution as the time of Moses. Noah declared it to men long before that time, and Enoch before him. But we may trace its original higher still, even beyond the foundation of the world, to that period, unknown indeed to men, but doubtless enrolled in the annals of eternity, when the morning stars [first] sang together, being newly called into existence. It pleased the great Creator to make these, his first-born sons, intelligent beings, that they might know him that created them. For this end he endued them with understanding, to discern truth from falsehood, good from evil; and, as a necessary result of this, with liberty,—a capacity of choosing the one and refusing the other. By this they were, likewise, enabled to offer him a free and willing service; a service rewardable in itself, as well as most acceptable to their gracious Master. To employ all the faculties which he had given them, particularly their understanding and liberty, he gave them a law, a complete model of all truth, so far as is intelligible to a finite being; and of all good, so far as angelic minds were capable of embracing it. It was the design of their beneficent Governor herein to make way for a continual increase of their happiness; seeing every instance of obedience to that law, would both add to the perfection of their nature, and entitle them to a higher reward, which the righteous Judge would give in its season. In like manner, when God, in his appointed time, had created a new order of intelligent beings, when he had raised man from the dust of the earth, breathed into him the breath of life, and caused him to become a living soul, endued with power to choose good or evil; he gave to this free, intelligent creature, the same law as to his first-born children;—not written indeed upon tables of stone, or any corruptible substance, but engraven on his heart by the finger of God; written in the inmost spirit both of men and angels, to the intent that it might never be far off, never hard to be understood, but always at hand, and always shining with clear light, even as the sun in the midst of heaven. Such was the original of the law of God. With regard to man it was co-eval with his nature; but with regard to the older sons of God, it shone in its full splendor, "or ever the mountains were brought forth, or the earth and the round world were made." But it was not long before man rebelled against God, and, by breaking this glorious law, well nigh effaced it out of his heart; the eyes of his understanding being darkened in the same measure as his soul was "alienated from the life of God." And yet God did not despise the work of his own hands; but being reconciled to man through the Son of his love, he, in some measure, re-inscribed the law on the heart of his dark, sinful creature. And this he showed, not only to our first parents, but likewise to all their posterity, by that "true light which enlightens every man that cometh into the world." But notwithstanding this light, all flesh had, in process of time, "corrupted their way before him;" till he chose out of makind a peculiar people, to whom he gave a more perfect knowledge of his law; and the heads of this, because they were slow of understanding, he wrote on two tables of stone; which he commanded the fathers to teach their children, through all succeeding generations. And thus it is, that the law of God is made known to them that know not God. They hear, with the hearing of the ear, the things that were written aforetime for our instruction. But this does not suffice: they cannot by this means comprehend the height, and depth, and length, and breadth thereof. God alone can reveal this by his Spirit. And so he does to all that truly believe, in consequence of that gracious promise made to all the Israel of God: "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel. And this shall be the covenant that I will make; I will put my law in their inward parts, and write it in their hearts; and I will be their God, they shall be my people." Jer. xxxi, 31, &c. 2. The nature of that law which was originally given to angels in heaven and man in paradise, and which God has so mercifully promised to write afresh in the hearts of all true believers, was the second thing I proposed to show. In order to which I would first observe, that although the "law" and the "commandment" are sometimes differently taken (the commandment meaning but a part of the law) yet, in the text, they are used as equivalent terms, implying one and the same thing. But we cannot understand here, either by one or the other, the ceremonial law. It is not the ceremonial law whereof the apostle says, in the words above recited, "I had not known sin but by the law:" this is too plain to need a proof. Neither is it the ceremonial law which saith, in the words immediately subjoined, "Thou shalt not covet." Therefore the ceremonial law has no place in the present question.114 Now this law is an incorruptible picture of the high and holy ONE that inhabiteth eternity. It is he, whom in his essence, no man hath seen or can see, made visible to men and angels. It is the face of God unvailed; God manifested to his creatures as they are able to bear it; manifested to give, not to destroy, life,—that they may see God and live. It is the heart of God disclosed to man. Yes, in some sense, we may apply to this law, what the apostle says of his Son, it is apaugasma tes doxes, kai character tes hupotaseos autou,—the streaming forth (or out-beaming), of his glory, the express image of his person. 'If virtue,' said the ancient heathen, 'could assume such a shape as that we could behold her with our eyes, what wonderful love would she excite in us?' If virtue could do this? It is done already. The law of God is all virtues in one, in such a shape as to be beheld with open face by all those whose eyes God hath enlightened. What is the law but divine virtue and wisdom, assuming a visible form? What is it but the original ideas of truth and good, which were lodged in the uncreated mind from eternity, now drawn forth and clothed with such a vehicle as to appear even to human understanding? If we survey the law of God in another point of view, it is supreme, unchangeable reason; it is unalterable rectitude; it is the everlasting fitness of all things that are or ever were created. I am sensible what a shortness and even impropriety there is in these and all other human expressions, when we endeavor by these faint pictures to shadow out the deep things of God. Nevertheless we have no better, indeed know no other way, during this our infant state of existence. As we know but 'in part,' so we are constrained to 'prophesy,' i. e., speak of the things of God 'in part' also. 'We cannot order our speech by reason of darkness,' while we are in this house of clay. While I am a child I must 'speak as a child:' but I shall soon put away childish things; for, 'when that which is perfect is come, that which is in part shall be done away.' But to return. The law of God (speaking after the manner of men) is a copy of the eternal mind, a transcript of the divine nature; yea, it is the fairest offspring of the everlasting Father, the brightest efflux of his essential wisdom, the visible beauty of the Most High. It is the delight and wonder of cherubim and seraphim, and all the company of heaven, and the glory and joy of every wise believer, every well-instructed child of God upon earth. 3. Such is the nature of the ever blessed law of God. I am, in the third place, to show the properties of it—not all; for that would exceed the wisdom of an angel; but those only which are mentioned in the text. These are three: It is holy, just and good. And, first, the law is holy. In this expression the apostle does not appear to speak of its effects, but rather of its nature; as St. James, speaking of the same thing under another name, says, 'The wisdom from above' (which is no other than this law written in our heart), 'is first pure [chap. iii, 17]; chaste, spotless; eternally and essentially holy. And consequently when it is transcribed into the life, as well as the soul, it is (as the same apostle terms it, chap. i, 27), pure religion and undefiled; or, the pure, clean, unpolluted worship of God. Therefore it is that the apostle rejects with such abhorrence that blasphemous supposition, that the law of God is either sin itself, or the cause of sin. God forbid that we should suppose it is the cause of sin, because it is the discoverer of it; because it detects the hidden things of darkness, and drags them out into open day. It is true, by this means, (as the apostle observes, verse 13), 'Sin appears to be sin.' All its disguises are torn away, and it appears in its native deformity. It is true likewise, that 'sin by the commandment becomes exceeding sinful;' being now committed against light and knowledge, being stripped even of the poor plea of ignorance, it loses its excuse, as well as disguise, and becomes far more odious both to God and men. Yes, and it is true, that 'sin worketh death by that which is good;' which in itself is pure and holy. When it is dragged out to light, it rages the more; when it is restrained it bursts out with greater violence. Thus the apostle (speaking in the person who was convinced of sin, but not yet delivered from it), 'Sin taking occasion by the commandment,' detecting and endeavoring to restrain it, disdained the restraint, and so much the more 'wrought in me all manner of concupiscence.' Verse 8. All manner of foolish and hurtful desire, which that commandment sought to restrain. But thus, 'when the commandment came, sin revived.' Verse 9. It fretted and raged the more. But this is no stain on the commandment. Though it is abused, it cannot be defiled. This only proves that 'the heart of man is desperately wicked.' But the law of God is holy still. And it is, secondly, just. It renders to all their due. It prescribes exactly what is right, precisely what ought to be done, said or thought, both with regard to the Author of our being, with regard to ourselves, and with regard to every creature which he has made. It is adapted in all respects to the nature of things, of the whole universe, and every individual. It is suited to all the circumstances of each, and to all their mutual relations, whether such as have existed from the beginning, or such as have commenced in any following period. It is exactly agreeable to the fitness of things, whether essential or accidental. It clashes with none of these in any degree; nor is ever unconnected with them. If the word be taken in that sense, there is nothing arbitrary in the law of God. Although still the whole and every part thereof is totally dependent upon his will; so that, 'Thy will be done,' is the supreme, universal law, both of earth and heaven. The law then is right and just concerning all things. And it is good as well as just. This we may easily infer from the fountain whence it flowed. For what was this but the goodness of God? What but goodness alone inclined him to impart that divine copy of himself to the holy angels? To what else can we impute his bestowing upon man the same transcript of his own nature? And what but tender love constrained him afresh to manifest his will to fallen man—either to Adam or any of his seed, who like him were 'come short of the glory of God?' Was it not mere love that moved him to publish his law, after the understandings of men were darkened? And to send his prophets to declare that law to the blind, thoughtless children of men? Doubtless his goodness it was that raised up Enoch and Noah to be preachers of righteousness; which caused Abraham, his friend, and Isaac and Jacob to bear witness to his truth. It was his goodness alone which, when 'darkness had covered the earth, and thick darkness the people,' gave a written law to Moses, and through him to the nation whom he had chosen. It was love which explained these living oracles by David and all the prophets that followed; until when the fulness of time was come, he sent his only begotten Son, 'not to destroy the law, but to fulfill,' confirm every jot and tittle thereof; till, having written it in the hearts of all his children, and put all his enemies under his feet, 'he shall deliver up his [mediatorial] kingdom to the Father, that God may be all in all.' And this law, which the goodness of God gave at first, and has preserved through all ages, is like the fountain from whence it springs, full of goodness and benignity; it is mild and kind; it is, as the psalmist expresses it, 'sweeter than honey and the honey comb.' It is winning and amiable. It includes whatsoever things are lovely or of good report. If there be any virtue, if there be any praise,' before God and his holy angels, they are all comprised in this; wherein are hidden all the treasures of the divine wisdom, and knowledge, and love. And it is good in its effects as well as in its nature. As the tree is, so are its fruits. The fruits of the law of God written in the heart, are 'righteousness, and peace, and assurance forever.' Or rather, the law itself is righteousness, filling the soul with a peace that passeth all understanding, and causing us to rejoice evermore, in the testimony of a good conscience towards God. 4. It remains only to show, in the fourth and last place, the uses of the law. And the first use of it, without question, is to convince the world of sin. This is, indeed, the peculiar work of the Holy Ghost; who can work it without any means at all, or by whatever means it pleaseth him, however insufficient in themselves, or even improper to produce such an effect. And accordingly some there are whose hearts have been broken in pieces in a moment, either in sickness or in health, without any visible cause, or any outward means whatever; and others (one in an age) have been awakened to a sense of the 'wrath of God abiding on them,' by hearing that 'God was in Christ, reconciling the world unto himself.' But it is the ordinary method of the Spirit of God to convict sinners by the law. It is this, which, being set home on the conscience, generally breaketh the rocks in pieces. It is more especially this part of the word of God, which is zon kai energes—quick and powerful, full of life and energy, 'and sharper than any two-edged sword.' This, in the hand of God and of those whom he hath sent, pierces through all the folds of a deceitful heart, and 'divides asunder even the soul and the spirit;' yea, as it were, the very 'joints and marrow.' By this is the sinner discovered to himself. All his fig-leaves are torn away, and he sees that he is 'wretched, and poor, and miserable, and blind, and naked.' The law flashes conviction on every side. He feels himself a mere sinner. He has nothing to pay. His 'mouth is stopped,' and he stands 'guilty before God.' To slay the sinner is then the first use of the law; to destroy the life and strength wherein he trusts, and convince him that he is dead while he liveth; not only under the sentence of death, but actually dead unto God, void of all spiritual life, 'dead in trespasses and sins.' The second use of it is, to bring him unto life—unto Christ, that he may live. It is true, in performing both these offices, it acts the part of a severe schoolmaster. It drives us by force, rather than draws us by love. And yet love is the spring of all. It is the spirit of love, which, by this painful means, tears away our confidence in the flesh, which leaves us no broken reed whereon to trust, and so constrains the sinner, stripped of all, to cry out in the bitterness of his soul, or groan in the depth of his heart, "I give up every plea beside,—115Lord, I am damn'd; but thou hast died." The third use of the law is, to keep us alive. It is the grand means whereby the blessed Spirit prepares the believer for larger communications of the life of God. I am afraid this great and important truth is little understood, not only by the world, but even by many whom God hath taken out of the world, who are real children of God by faith. Many of these lay it down as an unquestioned truth, that when we come to Christ, we have done with the law; and that, in this sense, 'Christ is the end of the law to every one that believeth.' 'The end of the law:' so he is, 'for righteousness,' for justification, 'to every one that believeth.' Herein the law is at an end. It justifies none, but only brings them to Christ; who is also, in another respect, the end, or scope of the law—the point at which it continually aims. But when it has brought us to him, it has yet a further office, namely, to keep us with him. For it is continually exciting all believers, the more they see of its height, and depth, and length, and breadth, to exhort one another so much the more. . . . How clearly does this agree with the experience of every true believer! While he cries out, 'Oh what love have I unto thy law! all the day long is my study in it;' he sees daily, in that divine mirror, more and more of his own sinfulness. He sees more and more clearly, that he is still a sinner in all things—that neither his heart nor his ways are right before God; and that every moment sends him to Christ. This shows him the meaning of what is written, 'Thou shalt make a plate of pure gold, and grave upon it, Holiness to the Lord. And it shall be upon Aaron's forehead' [the type of our great High Priest], 'that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow, in all their holy gifts. [So far are our prayers or holy things from atoning for the rest of our sin?] And it shall be always upon his forehead, that they may be accepted before the Lord.' Ex. xxviii, 36, 38. Therefore, I cannot spare the law one moment, no more than I can spare Christ: seeing I now want it as much, to keep me to Christ, as I ever wanted it to bring me to him. Otherwise, this 'evil heart of unbelief' would immediately 'depart from the living God.' Indeed each is continually sending me to the other—the law to Christ, and Christ to the law. On the one hand, the height and depth of the law constrain me to fly to the love of God in Christ; on the other, the love of God in Christ endears the law to me 'above gold or precious stones;' seeing I know every part of it is a gracious promise, which my Lord will fulfill in its season. Who art thou, then, O man, that 'judgest the law, and speakest evil of the law?' That rankest it with sin, Satan, and death, and sendest them all to hell together? The apostle James esteemed judging or 'speaking evil of the law,' so enormous a piece of wickedness, that he knew not how to aggravate the guilt of judging our brethren more, than by showing it included this. 'So now,' says he, 'thou art not a doer of the law, but a judge?' A judge of that which God hath ordained to judge thee! So thou hast set up thyself in the judgment seat of Christ, and cast down the rule whereby he will judge the world! Oh, take knowledge what advantage Satan hath gained over thee; and, for the time to come, never think or speak lightly of, much less dress up as a scarecrow, this blessed instrument of the grace of God. Yes, love and value it for the sake of him from whom it came, and of him to whom it leads. Let it be thy glory and joy, next to the cross of Christ. Declare its praise, and make it honorable before all men. And if thou art thoroughly convinced, that it is the offspring of God, that it is the copy of all his inimitable perfections, and that it is 'holy, and just, and good,' but especially to them that believe; then, instead of casting it away as a polluted thing, see that thou cleave to it more and more. Never let the law of mercy and truth, of love to God and man, of lowliness, meekness, and purity, forsake thee. 'Bind it about thy neck; write it on the table of thy heart.' Keep close to the law, if thou wilt keep close to Christ; hold it fast; let it not go. Let this continually lead thee to the atoning blood, continually confirm thy hope, till all the 'righteousness of the law is fulfilled in thee,' and thou art 'filled with all the fullness of God.'—Wesley's Sermons. GO TO THE HOUSE OF PRAYER.
Go to the house of prayer,
If ye would hold communion sweet with heaven,
Go, 'tis a boon from God, to mortals given,—
Seek blessings there. Go to the house of prayer,
Ye Christians, when your hopes are lost in night,
Go, on your God, the source of life and light,
Cast all your care. Go to the house of prayer,
When fears press down your souls, or shake your faith,
Or doubts dismay: hear what the Saviour saith,
"I will be there." Go to the house of prayer,
If ye would wish Christ's Eden watered now:
Go, and around the sacred altar bow;
He will be there. Go to the house of prayer,
Thou thoughtless one,—it is the place for thee;
Thee God invites—there, on the bended knee,
Rich mercies share. Go to the house of prayer;
There let your heart in holy union meet;
Go cast your burdens at the Saviour's feet,
Ye cannot bear. Go to the house of prayer;
There let your strains commingle as they rise,
While angels list through gates of Paradise,
And breathe them there. Go to the house of prayer,
If ye would hold communion sweet with heaven;
Go, 'tis a boon from God to mortals given,—
Seek blessings there. GOD'S POWER MORE THAN MEN OR MONEY.
THERE are various powers in the earth, physical, pecuniary, intellectual, moral and spiritual. They are each potent in their spheres, and alternately have swayed the earth. God's power—the spiritual working through events and men—alone is prevailing. No nation ever rose to greatness, no individual triumphed over obstacles, no schemes for evangelizing men ever prevailed, which did not recognize God's power as sovereign and indispensable and as the sole reliance. It is a beautiful and instructive feature in the purer days of God's ancient people, that they never dared to enter upon any enterprise without making through the appropriate instrumentalities, inquiry of God. Shall we do this? Shall we do that? Shall we go up against this enemy? The heathen borrowed the custom of them in the consultation of oracles. Would that each man might ever inquire of God for his direction in any new undertaking, "The blessing of the Lord it maketh rich, and he addeth no sorrow with it." The following instructive incident among many others is found in Hebrew history: Amaziah, the king of Judah, about to engage in a war with Edom, without first consulting God, in addition to the "three hundred thousand choice men able to go forth to war, that could handle spear and shield" he had summoned to the proposed conflict from his own tribe, "hired also a hundred thousand mighty men of valor out of Israel, for a hundred talents of silver" ($150,000 at least). "But," we are informed, "there came a man of God to him saying, O king, let not the army of Israel go with thee; for the Lord is not with Israel, to wit, with all the children of Ephraim." Israel, at that time, was, as it long had been, alienated from God, and was symbolic of all aliens in all time excluded from God's chosen ones to do his chosen work. The prophet added, "But if thou wilt go, do it, be strong for the battle; God shall make thee fall before the enemy; for God hath power to help and to cast down." "And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the army of Israel? And the man of God answered, The Lord is able to give thee much more than this." 2 Chron. xxv, 5, 10. Amaziah, though an unstable man, had the wisdom to profit by the prophetic monition, let the "hundred talents" go, sent home the hired auxiliaries of Ephraim, and prevailed in the one issue then staked. Who ever heard of a nation or an individual that failed to succeed in any enterprise, having obeyed God? He subsequently fell—lapsing into idolatry. Strange it is that men will so soon forget God, after having been made for a season the treasury of his infinite wisdom. But so it is. God never hesitates an instant to blast a kingdom or even a nation of his people when they dare to deflect the slightest from the line of policy he has prescribed, to lean upon external arms of flesh, or any other materialities, even to cherish in their hearts a spirit of self-reliance. The recognition of his prerogative alone to rule and reign, he counts to be of more value to the universe than the existence of entire races of men. It is very obvious from this, and other more striking illustrations, that success in physical or material contests does not depend on numbers, discipline, efficiency, wealth or allied forces. "God hath power to help and to cast down." The battle is not ours, but God's. He is dominant in history. How often was this divine truth illustrated in the history of the children of Israel? How often has it been demonstrated in the antagonisms of the nations since? If God be with nations or single men who can be against them? On the contrary, the illustrations are equally numerous and forcible in the same sources, if not more so that numbers, efficiency, skill, wealth, have often proved the ruin of communities and individuals who trusted in them. "The race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill." INFLUENCE OF QUIET RELIGION.
No illusion is more common than that which prevails in regard to our own influence for good. We undervalue the power of a retired and inward Christianity. Because our talents are few, or our position humble, we persuade ourselves that we can effect nothing for our blessed Master. This is a feeling very different from gospel humility, being one which leads to despondence, lethargy, and murmuring. It is worth while to set this matter in its true light. All men have not the same gifts, the same duties, or the same success. Our views of religion are to some extent, fashioned by the lives of others, and in this age of books, by the biographies of pious men and women. We read the history of their lives with delight, and justly long to emulate their actions. But these published memorials represent to us persons far more eminent than ourselves, and we shall greatly err, if we expect to exert the same influence on our race. Our own powers may be as small as our circle is limited. Yet there is a work for us all to perform, and it will be accomplished if all is right within. Great is the power of true religion in the heart, even of the lowliest believer. Through an inward principle it manifests itself outwardly; it is of its very nature so to do. The principle of grace is not dead, but is like salt, and leaven, and light, or like "the ointment of the right hand which bewrayeth itself." The meekest, most diffident, most silent believer, in a household, is continually diffusing an influence all around like the vase of violets, which unobtrusively fills the apartment with its odor. This is brought about by a thousand gentle and holy acts of common life, by single sentences, by helpful and kindly motions, by the very looks. It is in this way that many a Christian woman, neglected by the great world, and small in her own eyes, is a well-spring of good beside the family hearth. The Apostle Peter beautifully alludes to this, in his exhortation to such Christian wives as in the primitive age were united to unbelieving husbands. He teaches that their dutiful behaviour might be the means of correcting their husbands. "That if any obey not the Word, they also may without the word be won by the conversation (in modern English, the conduct) of the wives, while they behold your chaste conversation (conduct), coupled with fear." 1 Pet. iii, 1, 2. And then he goes on to recommend as preferable to all costly jewels and apparel, "the ornament of a meek and quiet spirit, which is in the sight of God of great price." Verse 4. This ought to afford lasting encouragement to those who are called in providence to spend their days in obscurity, and among people who have no sympathy with them in regard to divine things. If they faithfully serve and abide in communion with Christ, they cannot but have a salutary influence on those around them. There is something in consistent piety, which is not only beautiful, but winning; it is the apostle's own word. The sweet and self-denying example of a godly mother is often operative, in the remembrance of her sons long after her body has been carried to the grave. These things are so true, that, as it has sometimes appeared to me, we are more influential on those around us by what we are, than by what we do. It is the mass of the character, which affects others. Without this our busiest endeavors are fitful and inconstant, even if they are not hypocritical; with this, our most unimportant acts carry with them a certain savor of grace. He who keeps alive the coals within, at the altar of a perpetual secret devotion, will diffuse a holy glow on those who surround him. He who, like Moses, grows up to be with God, will have his face to shine when he descends from the mount. A living devout Christian in a family is a blessing to every member of it, and to every visitor. Hence the chamber of illness, or the sick bed of the incurable sufferer, is often the sanctuary of the house. From that spot, though not a word be spoken, there goes forth a sacred influence, which commends religion to every beholder. Thence flow lessons of patience, resignation, fortitude, humility, faith and love. Say that such a one is without any fruit of service. "They also serve, who only stand and wait." All this is true, even if we suppose the subject of these primeval graces to be awakened to no active endeavors. But this is an extreme supposition; for piety in the heart is the real and only source of edifying words and actions. We cannot increase our private experience of divine impressions, without at the same time being prompted to seek the glory of God by active effort. And this is the right place to begin. The reverse method may produce some stir of formal and equivocal obedience, but never results in successful activity, and is sure to be abandoned for want of motive. You may turn round a mill-wheel by the hand for a little while, or at intervals, but if116you want to grind you must have a head of water. So the sure way of doing good, is to begin with the heart. My dear Christian friend let me presume from your consenting to read these lines, that you are anxious to do something for God. No longer stretch your views to vast spheres, occupied by greater minds than yours and mine. Cast a thankful survey over your little home, your little class, your little circle of acquaintance. This is your world till Christ calls you to a better. Especially go inward, commune with the heart, wait upon God for the light of his Spirit, and believe that not one addition can be made to your personal piety, which shall not be felt on your fellow creatures.