state of mind to which we now have reference, there seems to be an entire subsidence or withdrawal of that natural excitability which is so troublesome to the christian; and instead of the eager and unsettled activity of nature, the substitution of a pure and deeply interior rest of the soul, such as was seen in our Savior, and resembling, on the small scale of man's limited spirituality, the sublime and passionless tranquillity of God.. Undoubtedly there are other important marks, characteristic of the inward fullness of the divine power. But this, if it be rightly understood, may be regarded as the highest result of the divine operation upon the human mind. It is not, therefore, merely the christian, whose mental exercises are characterized by traits, that are calculated to excite outward observation, that is filled with the Holy Ghost, to the exclusion of others. Still more frequently is this fullness experienced in the hearts of those, who sit in solitary places, unknown to the world; who live in the secrecy of their spirits with God alone; and of whom the multitude around them, ignorant of the interior power which dwells in their souls, know only this, that they perform the religious and temporal duties of life with fidelity and gratitude, and endure its trials and sorrows with silence and submission. We would not have it understood, however, as these remarks might seem to imply, that persons in this calmly peaceful and triumphant state of mind, are destitute of feeling. Far from it. They have feeling; but it is regulated feeling. Perfect in degree; but symmetrical in all its relations; and therefore resulting in that angelic aspect of religious experience, which has been indicated. And the explanation is this. Every emotion is so perfectly adapted to its appropriate object; every desire and affection is kept so perfectly in its position; every volition moves so surely and strongly towards the goal of perfect rectitude; all worldly tendencies and attachments, all hopes and fears, all joys and sorrows are so completely merged in the overruling principle of supreme love to God, a principle which makes all of God and nothing of the creature, that the result is, and of necessity must be, inward quietude; "The peaceful calm within the breast, CHAPTER TWENTY-SECOND. The Providences of God considered as Interpreters of the inward Operations of the Holy Spirit. We propose in the present chapter, to enter upon a subject which may justly be regarded as one of especial importance and interest. The proposition, which we lay down and which we design to illustrate, is the following, viz; We cannot, as a general thing, arrive at the true interpretation and import of the inward suggestions of the Holy Spirit, except by connecting them with, and considering them in their relation to God's outward providences. Our first inquiry is, what are we to understand by the providences of God? In answering this question, it does not seem to be necessary for any purposes we have at present in view, to go into the distinction, which is frequently and very properly made, of the ordinary or common providence of God, viz; that which is exercised in connection with secondary causes and in the common course of things; and of the extraordinary providence of God, or that which is altogether out of the common way and has the nature of a miraculous operation. Saying nothing of extraordinary providences, we apprehend, that there is no ordinary or common providence of God of such a nature, as to exclude him from an actual presence and supervision in relation to all things whatever. It is enough for us to know that the hand of God is either positively or permissively in every thing. In our apprehension, therefore, all events, (excepting such as involve the commission of sin, and even these are to be regarded as permissively providential,) are to be considered as providential in the positive sense of the term. In other words, whatever takes place, sin only excepted, is to be regarded as expressive, in some important and positive sense, of the will of the Lord. The controlling presence of the Almighty is there. God is in it. Certainly there is abundant foundation for this view. If God clothes the grass of the field, if not a sparrow falls to the ground without his notice, if the very hairs of our heads are numbered, how can it be otherwise? It seems to us, therefore, that every true Christian ought to see, and will see, God providentially and positively present, with the exception which has just been made, in the events of every passing moment. We remark, in the second place, that the presence and agency of God in his providences, is not an accidental thing; but is a result, which has reference to the divine wisdom and choice. Whatever takes place, with the exception of sin, is not only a portion in the great series of events; but takes place in accordance with the well considered and divinely ordered arrangement or plan of things. Accordingly every thing, which takes place, indi cates, all things considered, the mind of God in that particular thing. And hence we may be said to reach, through the divine providences, a portion of the divine mind; and to become acquainted with it. We do not mean to say, that we possess, in respect to that particular thing, the whole of the divine wisdom; but we undoubtedly possess a portion of it, which is unspeakably valuable. To some extent certainly, it can always be said that God reveals himself. That is to say, he reveals his mind and will. We proceed to remark again, and in connection with what has been said, that the providences of God are, to a considerable extent, the interpreters of the mind of the Holy Spirit. The mind of God, as it is disclosed in his providences, and the mind of the Holy Spirit, as it reveals itself in the soul are one; and consequently in their different developements from time to time can never be at variance, but will always be in harmony with each other. And not only this, they have a relation to each other, which is mutually and positively illuminative. They throw light, the one upon the other. Certain it is that the mind of the Spirit, in all cases of mere practical action and duty, cannot, as a general thing, be clearly and definitely ascertained, except in connection with providential dispensations. Such dispensations are the outward light, which corresponds to, and throws a reflex illumination upon the inward light. And this is so general a law of the divine operation, that persons, who are truly led by the Spirit of God, are generally and |