2. Much of the evil that has lowered and afflicted our lives has been of our neighbours' making. We inherited, with much that was good, some evil bias from our fathers. We have often had to breathe an atmosphere charged with moral infections from the corrupt habits of the world around us. Our education was not good, or was not wholly good and wise. As we look back and think of all we have lost and suffered, it is probable that we attribute far more of the evils which have fallen on us to men than to God. Here already is an immense deduction. Take away all the wrongs, pains, losses, temptations, sins, which might and would have been avoided had both we and our neighbours done our best to obey the law of conscience even, and how much do we leave? Very much less than we commonly assume.

3. For much that seems evil to us is not really evil, or is not altogether evil. Cyrus and his Persians had such evils as noxious plants and animals, excessive heat and cold, famine, drought, earthquake, storms, disease, and sudden death in their minds mainly when they spoke of the works of Ahriman. But, as we know, these apparent ills are not necessarily ills at all, or they are products of causes which work for good on the whole, or they carry compensations so large that the world would be the poorer for their loss. This point admits of much illustration, e.g., storms destroy, but revivify the air; the struggle for existence among plants and animals evolves their more perfect species, &c. Much that we call evil is even designed and adapted to call our attention to the true order of human life. Those who are driven towards pessimism could hardly do better than rouse themselves to look on human life as a whole.

II. In what sense may we reverently attribute all evil to God? Here we approach a problem which the wise of all ages have pronounced insoluble; and hence it becomes us to move with diffidence, and to bear in mind that the most we can hope to attain is a working hypothesis which

will commend itself to our reason, a final solution of the mystery.

not

The question with us, after all, is not of what we can discover, but of what God has revealed, of how we are to explain and vindicate a claim which He Himself asserts. Science herself admits that, by a thousand different paths of investigation and thought, it is led to the conclusion that, if there be a God at all, there can be but one God. We see most of God in the highest of His works, i.e., in man, and in that which is highest in man, viz., thought, will, affection. In God we have the creative and Supreme Spirit, Maker of all things, the Fountain of all force, the Administrator of all laws, of whom we frame our highest conception when we think of Him as the Source of all that is noblest in manas the Infinite Mind, the pure Eternal Will, the absolute Love. This being so, we ask—

1. How did evil arise? For the origin of evil we must go back to the creation of all things. There must have been a time when the Great Creative Spirit dwelt alone. In that Divine solitude the question arose whether a creation should be called into being, and of what kind it should be. What, then, is implied in the very nature of active intelligent creatures such as we are? We would not have had God surround Himself with a merely inanimate world, nor tenant that with mere automata, incapable of a spontaneous and enforced obedience. But, if free to think truly, must not active intelligences be free to think untruly? if free to love, must they not be free not to love? if free to obey, must they not be free to disobey? The very creation of beings in themselves good involves the tremendous risk of their becoming evil.

Must we not go further, and say that it involved a dead certainty, a certainty which must have been foreseen and provided for in the eternal counsels of the Almighty, that in the lapse of ages, with a vast hierarchy of creatures possessed of free will, some among them would assert and prove their freedom by disobedience ? How else could

man, e.g., assure himself that he was free? This being so, how long would it be before he put his freedom to the touch? The poet Cowper says: "I could sit at ease and quiet in my chamber all day long; but the moment I knew the door was locked upon me, I should try to get out at all risks." Free creatures, again, creatures with intelligence, will, passion, are active creatures, and there is something in the very nature of activity which blunts and weakens our sense of inferiority, dependence, accountability. The Bible affirms that what Reason might have anticipated actually took place. It tells us that both in heaven and on earth the creatures God had made did thus fall away from Him. And it moreover asserts, in accord with philosophy and science, that, by their disobedience to the laws of their being and happiness, they jarred themselves into a false and sinister relation to the material universe; that, by introducing moral evil into the creation, they exposed themselves to those physical ills from which we suffer to this day.

2. How may evil be justified? How can we reconcile it at once with God's perfect goodness and unbounded power? On our hypothesis we reconcile it with His power by the plain and obvious argument that even Omnipo

tence cannot at once create freewill and not create it. If God made man free to choose evil, how can He possibly compel him to be good except by taking away his freedom of choice and action? But if we would reconcile the existence of evil with the goodness of God-and this is by far the most difficult achievement-we must take the whole theory of human life and destiny taught by the Bible, and not merely a part of it. The Bible teaches that the lines of human life and destiny are to be produced beyond the grave; that while, in large measure, men do receive the due reward of their deeds here and now, yet a more exact retribution will be meted out hereafter-a more abundant reward for all that has been good in us, a more searching punishment of what is evil; that in His compassion God came down to us, virtually saying to us, "I might much more reasonably attribute the evils from which you suffer to you than you to me. see, I freely take them all on Myself. I take away the sin of the world by a sacrifice so great, that you can but apprehend it afar off. I foretell a final, a complete victory over it. And, meantime, it shall have no power to hurt you if you will but put your trust in Me."-Samuel Cox, D.D.: Genesis of Evil (two sermons), pp. 1-41.

But,

I. That the Divine influence is requisite to the prosperity of religion in the heart of the believer, and in any Christian community. The moment the Church of Christ loses sight of this truth, that moment she becomes shorn of her strength. She goes a warfare at her own charges. With frail human power she attempts what Omnipotence alone can effect. In a work so great our mightiest efforts are powerless when unaided by Divine strength. This truth should be a settled principle in our hearts: "All evil is of myself. I inherit it from my birth," &c. Sin

robbed man to some extent of physical beauty, and does so now. The change in his mental and moral nature was equally great. Sin weakens and debases the powers of the soul. The understanding is blinded and the heart hardened through the deceitfulness of sin, or it would require Satanic wickedness for men to sin against God as they now do. Our sins are unspeak ably greater than we can conceive of. All evil is from ourselves, and all good is from God. This is true of saint and sinner. Divine influence is requisite in the conviction of sin, and in the conversion of the sinner (H. E. I. 1477, 1400-1405). Their progress in the Divine life, conquest over every foe, &c., are derived from "the supply of the Spirit of Christ;" in whom they possess all spiritual blessings, and are now the "partakers of the grace of life," and inheritors of the kingdom of glory.

II. That the resources of Divine grace, which God has promised to bestow in order to effect this prosperity, are abundant and inexhaustible. Such prosperity is eminently enjoyed where there are numerous conversions, and where the life of God in the hearts of His people is exemplified in every action by intense affection for one another, and their united continuous effort for man's highest weal and the Redeemer's glory. Everything revealed to us of the Divine character and purpose encourages such effort. The promises are pregnant with blessing. They reveal the purposes of Divine love, and warrant the

most enlarged expectations and fervent appeals to God that He will "do as He has said." His gracious and immutable purposes are the universal spread of the Gospel. God shall pour down righteousness, the earth shall receive the abundant blessing and bring forth salvation (Rev. xi. 15).

III. That human instrumentality is invariably employed, in co-operation with Divine agency, in achieving this prosperity. It is impossible to ascertain the precise point where human instrumentality and Divine agency meet, and how both are united to attain the same purpose. Our duty is to labour in dependence upon God. Would it be possible to find a Christian whose conversion was effected apart from human agency in some form or other? Every outpouring of the Spirit upon the world has been preceded by united supplication. Say not that human instrumentality is unimportant; nothing is so which God deems good to employ (1 Cor. i. 21). When gracious influences come down like showers and refreshing dew, the sinner should open his heart to welcome the blessing.

IV. That such a consummation is to be devoutly desired and sought by the fervent and united prayers of His believing people. The salvation of sinners, and the happiness of believers, should prompt the prayer, "Drop down," &c. Such a consummation would cause earth to bear a closer resemblance to heaven. "The whole earth shall be filled with His glory."-T. Jowett, The Christian World, July 31, 1863.

The idea of rebellion is one of frequent recurrence in this book. A sinner rebels against God's authority and dominion. Is frequently styled an enemy, and this is evident both from his heart, tongue, and life. Is frequently described as fighting against God, or contending with Him, and this is the idea of the text.

I. MANIFESTATION OF THIS STRIFE.

To strive is to oppose, and in a variety of ways sinners exhibit opposition to God.

1. The unblushing opposition of infidelity. Nothing can exhibit more daring wickedness. Rejects the Scriptures, and boasts of the sufficiency of nature to teach us virtue and religion. How devoted they are in prosecuting their work! How eager to dissuade

others from their adherence to the Christian religion!

2. The fearless transgressions of the bold and daring in iniquity. Who lay aside all the restrictions of conscience, and the respect of the virtuous around them. Who give themselves up to every evil way and work. Who have no fear, &c. (Luke xviii. 4).

3. Those who resist the providential dealings and interpositions of God for their salvation. Providence subserves the designs of grace. Adversity, &c., are often employed to lead to thought and consideration, &c. The resistance of these is striving against God. If these do not soften, they harden (H. E. I. 56-59, 145, 229).

4. Those who will not yield to the overtures of the Gospel. The Gospel proclaims men enemies, and seeks their return to friendship. The Gospel proclaims an amnesty; but of course it is on the principle of their throwing down their weapons and ceasing to strive and rebel. Whoso persists in unbelief strives against God - yea, against the riches of His grace.

II. THE EVILS OF THIS STRIFE.

1. It is full of infatuation. It cannot be vindicated upon the principle of reason or propriety. A sign of the mind being blinded by the wicked one. There cannot be greater mad

ness or more complete folly than to strive against God.

2. It is fraught with evils to our own souls. It excludes the greatest blessings God has to bestow (Jer. v. 25) the divine favour, peace, hope, all the rich communications of heaven. It degrades the mind, hardens the heart, &c.; converts conscience into a gnawing worm. Often makes life insupportable. 3. It is full of ingratitude. The child-the befriended. But all figures must fail in the illustration.

1. We

III. ITS FINAL RESULTS. cannot injure Deity. We might a potsherd like ourselves. Neither, 2. can we benefit ourselves. Who hath hardened himself against the Lord and prospered? Nor can we, 3. Escape the triumphs of the Divine judgments over us. One must prevail. We cannot! Then God will; and His prevailing will be our "woe." The woe

of His righteous sentence, &c. To each and all such (Rom. ii. 9).

CONCLUSION.-1. Let the careless think and stop in their career. 2. Let the hesitating allow good emotions to prevail (H. E. I. 1489). 3. Let the seeking now exclaim, "Í yield, I yield, I can hold out no more," &c. 4. Let the children of God rejoice, and labour for the weal of others.-The Pulpit Cyclopædia, vol. iii. pp. 150-152.

man.

II. That God has a design in making man, and in ordering and arranging his circumstances in life.

III. That man is little qualified to judge of that design, and not at all qualified to pronounce it unwise, any more than the clay could charge him that worked it into a vessel with want of wisdom.

IV. That God is a Sovereign, and does as He pleases. He has formed

man as He chose, as really as the potter moulds the clay into any shape that he pleases. He has given him his rank in creation; given him such a body and intellect as He pleased; He has determined his circumstances in life just as He saw fit. And He is a Sovereign also in the dispensation of His grace-having a right to pardon whom He will-nor has any man any right to complain. Not that God, in all respects, moulds the character and destiny of men, as the potter does the clay. God is just, &c., as well as Sovereign; and man is a moral agent, and subject to the laws of moral