Now we have all met these two characters -the one eminently respectable, upright, virtuous, a trifle cold, perhaps, and generally, when critically examined, revealing somehow the mark of the tool; the other with God's breath still upon it, an inspiration; not more virtuous, but differently virtuous; not more humble, but different, wearing the meek and quiet spirit artlessly as to the manner born. The other-worldliness of such a character is the thing that strikes you; you are not prepared for what it will do or say or become next, for it moves from a far-off center, and in spite of its transparency and sweetness, that presence fills you always with awe. A man never feels the discord of his own life, never hears the jar of the machinery by which he tries to manufacture his own good points, till he has stood in the stillness of such a presence. Then he discerns the difference between growth and work. He has considered the lilies, how they grow.

We have now seen that spiritual growth is a process maintained and secured by a spontaneous and mysterious inward principle. It is a spontaneous principle even in its origin, for it bloweth where it listeth; mysterious in its operation, for we can never tell whence it cometh; obscure in its destination, for we cannot tell whence it goeth. The whole process therefore transcends us; we do not work, we are taken in hand-"it is God which worketh in us, both to will and to do of His good pleasure." We do not plan- we are "created in Christ Jesus unto good works, which God hath before ordained that we Ishould walk in them."

There may be an obvious objection to all this. It takes away all conflict from the Christian life? It makes man, does it not, mere clay in the hands of the potter? It crushes the old character to make a new one, and destroys man's responsibility for his own soul?

Now we are not concerned here in once more striking the time-honored "balance between faith and works." We are considering how lilies grow, and in a specific connection, namely, to discover the attitude of mind which the Christian should preserve regarding his spiritual growth. That attitude, primarily, is to be free from care. We are not lodging a plea for inactivity of the spiritual energies, but for the tranquillity of the spiritual mind. Christ's protest is not against work, but against anxious thought; and rather, therefore, than complement the lesson by showing the other side, we take the

risk of still further extending the plea in the original direction.

What is the relation, to recur again to analogy, between growth and work in a boy? Consciously, there is no relation at all. The boy never thinks of connecting his work with his growth. Work in fact is one thing and growth another, and it is so in the spiritual life. If it be asked therefore, Is the Christian wrong in these ceaseless and agonizing efforts after growth? the answer is, Yes, he is quite wrong, or at least, he is quite mistaken. When a boy takes a meal or denies himself indigestible things, he does not say, "All this will minister to my growth;" or when he runs a race he does not say, "This will help the next cubit of my stature." It may or it may not be true that these things will help his stature, but, if he thinks of this, his idea of growth is morbid. And this is the point we are dealing with. His anxiety here is altogether irrelevant and superfluous. Nature is far more bountiful than we think. When she gives us energy she asks none of it back to expend on our own growth. She will attend to that. "Give your

work," she says, "and your anxiety to others; trust me to add the cubits to your stature." If God is adding to our spiritual stature, unfolding the new nature within us, it is a mistake to keep twitching at the petals with our coarse fingers. We must seek to let the Creative Hand alone. "It is God which giveth the increase." Yet we never know how little we have learned of the fundamental principle of Christianity till we discover how much we are all bent on supplementing God's free grace. If God is spending work upon a Christian, let him be still and know that it is God. And if he wants work, he will find it there in the being still.

Not that there is no work for him who would grow, to do. There is work, and severe work, — work so great that the worker deserves to have himself relieved of all that is superfluous during his task. If the amount of energy lost in trying to grow were spent in fulfilling rather the conditions of growth, we should have many more cubits to show for our stature. It is with these conditions that the personal work of the Christian is chiefly concerned. Observe for a moment what they are, and their exact relation. For its growth the plant needs heat, light, air, and moisture. A man, therefore, must go in search. of these, or their spiritual equivalents, and this is his work? By no means. The Christian's work is not yet. Does the

plant go in search of its conditions? Nay, the conditions come to the plant. It no more manufactures the heat, light, air, and moisture, than it manufactures its own stem. It finds them all around it in Nature. It simply stands still with its leaves spread out in unconscious prayer, and Nature lavishes upon it these and all other bounties, bathing it in sunshine, pouring the nourishing air over and over it, reviving it graciously with its nightly dew. Grace, too, is as free as the air. The Lord God is a Sun. He is as the Dew to Israel. A man has no more to manufacture these than he has to manufacture his own soul. He stands surrounded by them, bathed in them, beset behind and before by them. He lives and moves and has his being in them. How then shall he go in search of them? Do not they rather go in search of him? Does he not feel how they press themselves upon him? Does he not know how unweariedly they appeal to him? Has he not heard how they are sorrowful when he will not have them? His work, therefore, is not yet. The voice still says, "Be still."

The conditions of growth, then, and the inward principle of growth being both supplied by Nature, the thing man has to do, the little junction left for him to complete, is to apply the one to the other. He manufactures nothing; he earns nothing; he need be anxious for nothing; his one duty is to be in these conditions, to abide in them, to allow grace to play over him, to be still therein and know that this is God.

The conflict begins and prevails in all its lifelong agony the moment a man forgets this. He struggles to grow himself, instead of struggling to get back again into position. He makes the church into a workshop, when God meant it to be a beautiful garden. And even in his closet, where only should reign silence a silence as of the mountains whereon the lilies grow is heard the roar and tumult of machinery. True, a man will often have to wrestle with his God but not for growth. The Christian life is a composed life. The Gospel is Peace. Yet the most anxious people in the world are Christians -Christians who misunderstand the nature of growth. Life is a perpetual self-condemning because they are not growing. And the effect is not only the loss of tranquillity to the individual. The energies which are meant to be spent on the work of Christ are consumed in the soul's own fever. So long as the Church's activities are spent on growing there is nothing to spare for the world. A soldier's time is not spent in earn

ing the money to buy his armor, in finding food and raiment, in seeking shelter. His king provides these things that he may be the more at liberty to fight his battles. So, for the soldier of the Cross all is provided. His Government has

planned to leave him free for the Kingdom's work.

The problem of the Christian life finally is simplified to this -man has but to preserve the right attitude. To abide in Christ, to be in position, that is all. Much work is done on board a ship crossing the Atlantic. Yet none of it is spent on making the ship go. The sailor but harnesses his vessel to the wind. He puts his sail and rudder in position, and lo, the miracle is wrought. So everywhere God creates, man utilizes. All the work of the world is merely a taking advantage of energies already there. God gives the wind and the water and the heat; man but puts himself in the way of the wind, fixes his water wheel in the way of the river, puts his piston in the way of the steam; and so holding himself in position before God's Spirit, all the energies of Omnipotence course within his soul. He is like a tree planted by a river, whose leaf is green and whose fruits fail not. Such is the deeper lesson to be learned from considering the lily. It is the voice of Nature echoing the whole evangel of Jesus, "Come unto Me, and I will give you rest."

GRADATIM.

By J. G. HOLLAND.

HEAVEN is not reached at a single bound;
But we build the ladder by which we rise
From the lowly earth to the vaulted skies,
And we mount to its summit round by round.

I count this thing to be grandly true;

That a noble deed is a step toward God—
Lifting the soul from the common clod
To a purer air and a broader view.

We rise by the things that are under our feet:
By what we have mastered of good and gain;
By the pride deposed and the passion slain,
And the vanquished ills that we hourly meet.

We hope, we aspire, we resolve, we trust,
When the morning calls us to life and light;
But our hearts grow weary, and ere the night
Our lives are trailing the sordid dust.

We hope, we resolve, we aspire, we pray,

And we think that we mount the air on wings
Beyond the recall of sensual things,
While our feet still cling to the heavy clay.

Wings for the angels, but feet for men!

We may borrow the wings to find the way,
We may hope, and resolve, and aspire, and pray;
But our feet must rise, or we fall again.

Only in dreams is a ladder thrown

From the weary earth to the sapphire walls;
But the dreams depart, and the vision falls,
And the sleeper wakes on his pillow of stone.

Heaven is not reached at a single bound;

But we build the ladder by which we rise
From the lowly earth to the vaulted skies,
And we mount to its summit round by round.

THE GREAT STONE FACE.

BY NATHANIEL HAWTHORNE.

[NATHANIEL HAWTHORNE: American story-writer; born at Salem, Mass., July 4, 1804; died at Plymouth, N.H., May 19, 1864. His official positions, in the customhouse at Salem and as United States consul at Liverpool, furnished him with many opportunities for the study of human nature. His literary popularity was of slow growth, but was founded on the eternal verities. His most famous novels are "The Scarlet Letter," 1850; "The House of the Seven Gables," 1851; "The Blithedale Romance," 1852; "The Marble Faun," 1860; "Septimius Felton," posthumous. He wrote a great number of short stories, inimitable in style and full of weird imagination. "Twice-told Tales," first series, appeared in 1837; "The Snow Image and Other Twice-told Tales,” in 1852'; 66 Tanglewood Tales," in 1853.]

ONE afternoon, when the sun was going down, a mother and her little boy sat at the door of their cottage, talking about the Great Stone Face. They had but to lift their eyes, and there it