THE III. HE course of God's providence in regard to his own people is dark and inexplicable. The principles on which it is conducted are secrets of God's court: it is not wonderful that we should be ignorant of them. We are in darkness even with respect to the ends for which God is employing us. It is natural that many of the intermediate events should be contrary to our expectation. Not more devious or unexpected were the successive journeyings of Israel in the desert than are the ways of the believer in his pilgrimage. It is enough for him to know that his way is not fortuitous, but that every step is directed by a Providence which has the same residence with the Grace from which he hopes for salvation-a Providence which consults and disposes for the falling of every hair. In looking back on life, there is, perhaps, no Christian who does not acknowledge that his way has been such as to contravene all his expectations and purposes, and many of his wishes and fears. Yet there is no well-instructed believer who does not likewise admit, that the way has been a right way, and that the most adverse events are part of a wise, sovereign, and merciful arrangement. Ignorant as we are both of our own strength and our own weakness, of the work which the Master demands, the preparation which he would effect, and the dangers which he foresees as awaiting us, it would be the height of presumption for us to choose our own path. In our best hours, it is our consolation that those things which we cannot control are governed by One who loves us better than we love ourselves. Who would give the babbling, puling infant a voice in the conduct of its little life? yet the comparison is all in our favour. The infant is wiser and mightier, when compared with the parent -need I say it?-than are we, when compared with God. The wonder is that we should ever dream of taking the direction of our own affairs. The mercy is that they are under the superintendence of Him who is infinitely able to govern and bless. The ravings of the wildest storm which threatens our vessel are regular parts of the plan, agreeably to which the Sovereign of nature and grace is conducting us towards a state of rest. We shall now be led, first, to contemplate the truth, that while man, through ignorance, cannot order his life, God does order it; and secondly, to deduce the practical lessons which flow from this truth. We can never see this world in its true light unless we consider it as a state of discipline-a condition through which we are passing to fit us for another. It belongs to such a state to be very dif ferent from a state of rest and accomplishment. Many things must necessarily pertain to it which are but for a season; many things which are not good in themselves, but good with relation to the end that is sought. To understand such a condition of discipline presupposes a knowledge of several particulars which are beyond the reach of human minds in their present state; for we must know, first, what the end is for which the Supreme Governor is preparing us; then, the true state and character of our own souls, with all their peculiarities and defects, which make such a discipline necessary; and lastly, the suitableness of every particular of such discipline to produce the end desired. This, it needs but a little reflection to see, is far beyond our intellectual power. Especially is this seen when we take notice that the problem is disturbed and darkened by involving some of the most difficult and inscrutable questions, such as the origin of evil, the nature of spiritual temptation, the decrees of God, and how far his providence may be said to concur in the product of those acts which, so far as we are concerned, are sinful. And the reason why these inexplicable questions are connected with the subject is, that our discipline in this world includes not merely the outward dispensations of God's providence, but the free act of creatures, ourselves and others, and these as well when they are evil as well as when they are good. It is the prerogative of God alone to deal with sin without contracting any taint. While he cannot be tempted to evil, |