place to place, the processes of nature are hindered, and re-production does not take effect. So, if the soul of man, when it is planted in the midst of God's providence, does not remain quiet under the divine operation, but, before its coats of selfishness can be displaced, moves off in its blind and dead life into what it considers a better soil, it cannot be born into the true and living life. The hand of the great Master, operating by its prescribed laws, will always perfectly accomplish its purpose, if the subject upon which it operates will remain fixed and steady to the process, but not otherwise.

4. One stroke of God's providence, perhaps by destroying a man's barn or ship, will remove the coat of inordinate desire of possession. Another stroke of the same providence, perhaps by unfolding some act of human treachery, will strike off and destroy the corrupting envelope of inordinate desire for human applause. Another blow, coming in another direction, by disappointing and destroying some lofty and cherished expectations, will separate and remove from the soul the destroying adhesions of a wicked ambition. And thus every inordinate propensity and passion may be smitten and removed one after another, until the principle of love, which had been enchained by the tyranny of lust, disenthralled from this heavy oppression, returns at last, and finds its centre in God.

5. Stay, therefore, son of man, under the process of the divine excision. Remain in the union of time and place, however painful it may be, until God shall bring thee into the union of disposition. If he smites thee, it is only that he may heal. If the dead limb is cut off, it is only that a new one may be grafted in. If, like the seed in the earth, thy spirit must be planted in the dark

ness of the burial place, it will find an angel in the tomb, who will burst its prison house. If thou must be brought down, and crucified, and perish in the dead Adam, it is only that thou mayst be re-produced, and elevated, and made joyful in the living Jesus.

CHAPTER VII.

ON THE LAW OF PROVIDENCE IN RELATION TO SIMPLICITY OF SPIRIT.

Explanations of simplicity of spirit.Exists in connection with a disposition to harmonize with Providence. Illustrations of the subject.— The man who is simple in spirit is a child.

THERE is a state of mind which is properly expressed by the phrase SIMPLICITY OF SPirit. It is a state of mind simplified; that is to say, a state which is prompted in its views and actions by the simple or single motive of God's will, instead of being led in various directions and multiplied, as it were, by worldly motives, such as pride, pleasure, anger, honor, riches and the like. Being one in its controlling element, having its thought, its feeling, and its action subjected to the domination of a single principle, it cannot be multiplied. Like the law of gravitation in the natural world, it is not only one and undivided in itself, but always tends to one and the

same centre.

2. Such simplicity is aided, in being carried into action, by the providential law. The multiplied man is full of worldly schemes. The simple man, being in harmony with God's will, forms no plans and enters upon no schemes, except such as are suggested by God's providences. And the consequence is, that he ceases. from all those anxious forecastings and calculations, which result from a worldly spirit. As he receives what God now gives, and does not wish to receive anything

else; so he does what God now requires him to do, without wishing to do otherwise. Every day, made up of its various incidents and events, constitutes a map, on which Providence has drawn the path which he is to pursue. As each coming hour unrolls this map before his eye of faith, and before his heart of love, he promptly takes his position, step by step, without knowing at each moment where he shall be, and what he shall do, in the next moment.

3. It is obvious, therefore, that it is not possible for him to lay down future plans, or to make any such calculations, to be carried into effect at a future time, as have a fixed and absolute character. So far as he exercises what may be termed a prudent foresight, and forms plans of future action, it is always done in subjection to the developments of Providence.

The worldly man, in the independence of a worldly spirit, says he will do this or that, whatever it may be, which is most pleasing to him. He will go to some distant city, to Jerusalem, to Athens, to Rome, to London, and bring many things to pass. But the man who is possessed of a holy simplicity of spirit, true to the inscrutable law of Providence, is like a little child. Without excluding a prudential foresight, which is always conditional in its applications, he says, I will go to the designated place, if the Lord wills; or I will do this or that, if the Lord wills. And it cannot be doubted, if this condition of action is not always expressed, it is at least always implied.

4. Whatever general plans he forms, (and it ought to be added, in passing, that he is always deliberate and cautious in making such plans,) they are all subordinate to the suggestions and orders of the great providential Power. He may be said, therefore, to be a man moved

as he is moved upon; not so much a man without motion, as one whose motion or action evolves itself in connection with a higher motion. His action, spontaneous and morally responsible, is nevertheless consentingly and harmoniously regulated by a higher arrangement, antecedently made. Providence is not a thing accidental, but eternal. The events which are involved in it are letters, which describe the Everlasting Will. The holy man's will, therefore, operating by its own law of action, and secured in the possession of a just moral freedom, moves in the superintendence and harmony of a higher, better, and unchangeable will.

To him the world, in all its movements, is full of God. It is a great ocean, never at rest, flowing in different directions, though always at unity with itself. And as each drop of the natural ocean, without ceasing to be a drop, flows on as a part of and in harmony with the great billows, so is he, freely leaving his will to the impulse of a higher will, moved on in harmony with the great sea of Providence.

5. Such an union with Providence not only requires simplicity of spirit, but it may be said to make a man simple. He thinks, as some ancient writer expresses it, "without thinking;" that is to say, his thoughts, taken out of the order of his once selfish nature, are suggested by and fall in with the providential order; and they do it so easily and so beautifully, like the thoughts of angel natures, that another power seems to think in them and to give them life. He thinks without the labor of thinking, because his thoughts are given to him.

He feels, as the same writer expresses it, "without feeling." That is to say, he feels without making a special effort to feel, and without having his thoughts particularly directed to his feelings. They arise spontaneously in connection with actions and events.