But if the real Christian is thus exposed to the temptations of the evil one, what must be the condition of impenitent men? The Scriptures are also very explicit and full on this point. They are said to be "led captive by the devil at his will." Those who are "dead in trespasses and sins," are described as "walking according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience." When the gospel is preached, Satan taketh away the word that was sown in the hearts of the hearers. He is also said to "blind the minds of those who believe not, lest the light of the glorious gospel of Christ should shine unto them." And when men are converted, they are translated from the power of darkness into the kingdom of God's dear Son. "He that committeth sin is of the devil, for the devil sinneth from the beginning." "Ye are of your father the devil, and the works of your father ye will do." "When a strong man armed keepeth his palace, his goods are in peace." Wretched, indeed, is the condition of those who are under the power of such a malignant spirit. They are willing slaves to the most cruel of masters.

CHAPTER XIII.

PROVIDENCE OF GOD.

THE providence of God is "his most holy, wise, and powerful preserving and governing all his creatures and all their actions."

All creatures are necessarily dependent on the Creator for their continued existence. If he should withdraw his supporting hand, they would cease to be. If we admit that God in wisdom made the world, he had some end in view in the works which by his power he produced: it is most certain, therefore, that he will so direct and govern his creatures, that the end designed shall be accomplished. Being perfect in wisdom and power, he is able to order all events, and the actions of all creatures, in such a manner as to attain the end which he purposed to himself in the beginning. To suppose that his purpose failed of its accomplishment, or that the actual state of things in the universe is different from the original plan of the Creator, would be attended with so many absurd consequences, that the idea should not for a moment be admitted. Such an opinion would detract essentially from the wisdom or power of the Creator, and would destroy all confidence in him as the Governor of the world; for if disconcerted and disappointed in the execution of his plan, in one instance, there can be no security that the same will not happen again and again, until every thing shall fall into disorder; so that the end proposed to himself by the Creator, shall be for ever frustrated.

The only reason which has induced any to entertain the opinion that the plan of the Almighty has been disconcerted, is the introduction of sin into the world by the actions of free agents. It has been assumed as a principle, that God is not only not the author of sin, which is true, but that, consistently with his holiness, he could not form a purpose, that it should be permitted to exist. Though the motive which has led many to maintain that sin has come into the world in opposition to the purpose of God is good, yet the opinion is utterly untenable, in consistency with the perfections of Jehovah. It would make it necessary to believe, not only that he did not design that evil should exist, but that he did not foresee the event; for if he had foreseen it he could have prevented it, if in no other way yet by omitting to bring into existence a creature capable of frustrating his plan; or by producing a creature who, he foreknew, would not transgress. We must believe, therefore, that the purposes of God cannot fail of their accomplishment, and hence, that he not only foresaw, but determined to suffer his creatures, in the exercise of their freedom, to commit sin. Yet this permission does not imply that he was the author of sin, or that he can look upon it with the least favour or approbation; for sin is ever that abominable thing which God hates. But he permitted free agents to commit sin; that is, he did not interpose to hinder them from acting as they pleased, because he knew that he could make the existence of sin and misery, the occasion of more illustriously displaying his attributes, particularly his justice and his mercy, than could have been done in other circumstances. The reason then, why sin was permitted to exist was, that God might have an opportunity of manifesting his own glory to all intelligent creatures more conspicuously; which is

the great end of all his works and dispensations. The providence of God in regard to sin consists, first, in his purpose to permit free agents, in the exercise of their freedom, to commit sin; secondly, in so directing and governing sinful creatures, that their actions may be made subservient to his own wise purposes; and when they would not have this tendency they are restrained, according to that declaration in the Psalms," Surely the wrath of man shall praise thee: and the remainder of wrath shalt thou restrain." The Holy Scriptures constantly represent the providence of God as concerned in the evil actions of men, not as causing or approving them, but as permitting, governing, and directing them, so that they may promote his own glory. Thus, the envy of Joseph's brethren, which led them to sell him as a slave, was overruled to be the occasion of preserving the whole family from death. The crucifixion of our Lord was by the hands of wicked men, in the free indulgence of their own malice, but it was nevertheless, "by the determinate counsel and foreknowledge of God." And the same is true of all sinful actions; they are hateful to God, considered in their own nature, and yet his providence is concerned in their permission, and direction, so as to promote a good end. The providence of God, therefore, in its relation to the sins of men, is most holy and wise, and does not interfere in the least with man's free agency. "He worketh all things according to the counsel of his own will:" and his "counsel shall stand." "Shall there be evil in a city, and the Lord hath not done it?" Amos iii. 6.

The providence of God extends to all events, great and small. Both reason and revelation teach this doctrine. For if God governs the world at all, his providence must extend to small things as well as to great,

because of the concatenation of events, according to which the great often depend for their existence on the small. And if reason were silent, the Scriptures speak out clearly on this point. "The lot is cast into the lap, but the whole disposal thereof is of the Lord." "Are not two sparrows sold for a farthing, and one of them shall not fall to the ground without your Father." "For the very hairs of your head are all numbered."

The doctrine of a particular superintending providence, as it is a most reasonable, so is a most comfortable truth. If any thing could occur without being included in the plan of the divine government, we never could feel that we are safe. The sure ground of our trust in God is, "that he works all things according to the counsel of his own will." When the dark and cloudy day of adversity comes, and billow after billow rolls over us, and threatens to overwhelm us, our consolation is that our God rideth on the whirlwind and directeth the storm. We may often think with Jacob, "that all these things are against us;" but when we can view every event, however afflictive, as the appointment of our heavenly Father, we can say with Eli, "It is the Lord; let him do what seemeth him good." It is a delightful thought to the true Christian, that all events are under the government of Divine Providence. The book of providence, the leaves of which are successively unfolded day after day, should be carefully studied, and its indications faithfully used in directing us in the path of duty.