ON SIMPLICITY, OR SINGLENESS OF HEART, AND ITS EFFECTS.

1. THERE is a kind of simplicity which is worldly, and which, among men, is accounted a fault: there is another sort of simplicity, which is an heavenly virtue. We condemn that simplicity which consists in a want of discernment, or an ignorance of people and things; and when we have occasion to speak of this quality, we always represent the person to whom it belongs as credulous, weak, and silly. That simplicity which is a virtue, far from being weak, or blind, is something celestial and sublime. All those who are virtuous, know and feel what it is; they admire and esteem it in others; they are sensible when they hurt

or offend it, and they wish to possess it themselves; yet they find it hard to describe what it is, what are its attributes, and in what it consists. It is that rare quality of the soul, which the Scripture calls singleness of heart. This heavenly simplicity is an uprightness of mind, which seeks no crooked paths in the discharge of its duty, no fond applauding gratification of vanity and self-love, but performs its various duties for the approbation of God alone: it is a higher virtue than sincerity, and of a different kind. Many are sincere, without possessing this simplicity. The sincere man will say nothing that he does not believe to be true, and he desires to pass only for what he really is; and he is ever studying, and examining himself, lest he should get credit with the world for what he is not. These are the distinguishing marks of sincerity; but a man may act and feel in this manner, and yet not possess the least of true and heavenly simplicity;-and though sin

cerity is a great virtue, yet, when it is not accompanied (at least in some degree) by simplicity, it often degenerates into very unamiable qualities; it becomes oppressive, teazing, precise, and constrained, with others; it is not at ease with them, nor they with it; and we imperceptibly feel that we should love those better, who were less rigidly true, less exactly good; because we are ourselves so full of imperfections. True simplicity, or singleness of heart, will give us a just and proper degree of devotion to our God, and of attention to our duties in this world it will prevent us from giving to any unworthy object the first place in our affections; and yet the influence which our natural and social ties have upon our hearts, will preserve us from that unbending and unfeeling stoicism, that intolerance of our fellow-creatures, which is apt to tincture a sincere and religious disposition, when there is no indulgence of the gentler affections.

2. If we would wish our dearest friend to be so simple, and so free in his intercourse with us, that he should even forget himself, and his own self-love, how much more do we owe this resignation, and (if I may so express it) abandonment of ourselves to God, who is our truest and most compassionate Friend and Father? Use," therefore, your utmost exertions to attain this rare and divine quality, which is so acceptable in the sight of God. You are, perhaps, at present, far from possessing it no matter; let this be only an additional reason for your endeavours after it: Pray earnestly for the grace of God, and, assisted by it, you need not despair. Alas! the greater number of those who bear the name of Christians, are neither simple nor sincere, towards God or their neighbour; nor even toward themselves. The Psalmist says, that all men are naturally deceitful; and it is bot too true. Even those, in whom ingenuousness and sincerity make the fairest

shew, have yet, in the bottom of their hearts, a secret pride, and a tender and delicate self-love, which is ever striving against that open confidence, that plain, true, and clear character of the soul, in which consists simplicity, or the constant sacrifice and oblivion of ourselves.

3. But you will say, How can I avoid self-love?—A crowd of feelings and reflections press on my heart, and tyrannize over my mind, and produce in me a deep sensibility. This may be true; and I do not mean to exact of you more than you are able to perform; I only require that you will not cherish your self-love, nor voluntarily indulge this sensibility: If you earnestly endeavour to subdue it, you will at length succeed, you will conquer your vain and worldly desires, and give yourself entirely unto God, by a sincere and perfect resignation of all your interests, your pleasures, your af fairs, your reputation, and your life, into

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