which we are connected,—though, of course, if we are sincere in our denominational beliefs, we must desire that all men should be brought to receive our views; and we cannot be considered as transgressing the law of brotherly love when we endeavour, by fair and open argument, to convince the adherents of another communion that, in the points on which they disagree with us, they are in error. And in fine, whatever be the differences between two Christian bodies (really deserving to be called Christian), there will always be many questions of general religious interest, in regard to which they can act together on the principles of an "Evangelical Alliance" (whether they be formally associated into such an alliance or not),—many plans, bearing on the maintenance and extension of the Redeemer's kingdom, which they can join their efforts to carry out,—many occasions of public meeting, when they can be assembled on a common platform to advocate objects dear to all alike, and to pray with one voice and soul for blessings which all desire; thus furnishing to the world a visible representation of substantial oneness amidst denominational diversity. When one's love of the brethren is at all of an expanded kind, it will cause him to delight in such opportunities of co-operating with his fellow-disciples of other communions; and that all the more on account of the differences existing betwixt himself and them. A believer, of true and generous affections, usually experiences a greater glow of pleasure in finding himself side by side, in any religious cause, with brethren of other denominations than with those of his own. Why? Because he loves the former more than the latter? No: but because he rejoices to feel that he belongs to the same family with the former as well as with the latter. Alas! there is something greatly defective in the Christianity of that man who has room, in the chambers of his heart, for none except those who pronounce his own Shibboleth.

III.

EVERY THING BEAUTIFUL IN HIS TIME.

"He hath made every thing beautiful in his time: also he hath set the world in their heart; so that no man can find out the work that God maketh from the beginning to the end."-ECCL. iii. 11.*

THE opening verses of the chapter before us contain an induction of particulars made with a view of illustrating the fact, that we live in a world of changes,-changes, however, not befalling man fortuitously, but arranged and brought about by a Supreme Power. While human life is full of vicissitudes, the labour and sorrow arising from its perpetually altering conditions are, in the language of the sacred writer, "travail which God hath given to the sons of men to be exercised in it." Our text immediately succeeds the induction of particulars referred to, and expresses a general principle which, in contemplation of the vicissitudes of this mortal existence, it is most important to be assured of, namely, that all the arrangements of divine providence are good. "He," God, "hath made every thing beautiful in his time." Excellence may be affirmed of all that God brings to pass, let the shape and colour of events be to the eye of sense what they may.

* The illustrative examples introduced under the second head of this Discourse were selected in preference to others, because shortly before the Discourse was preached several deaths of children had occurred in families belonging to the congregation to which the Author ministered.

The middle clause of the text, "Also he hath set the world in their heart," may appear to an English reader somewhat obscure, and therefore I shall pause for a moment to explain it. There is perhaps no term in our language exactly corresponding to what is rendered "the world." It does not mean the globe, the solid material world on which we tread; nor the pleasures which the world presents, as the lust of the flesh, and the lust of the eyes, and the pride of life; but it means the world regarded as a continuous and lengthened series of events stretching, on the one side, back to the very commencement of time, and on the other, forward without limit. It means, if I may so express myself, the world of divine dispensation-the world of providential evolution. This being understood, the clause," Also he hath set the world in their heart," signifies that man has been endowed by God with a natural propensity to inquire into the mysteries of providence. That person must have a strange mind who does not often ponder the things which have been and the things which must be. Standing upon the side of the stream of time, we cast our eyes upwards and ask, from what fountains. have its waters flowed? And at the same time we cast our eyes downwards and ask, whither are they flowing? A brute thinks but of the passing moment; but God has given to us "thoughts that wander through eternity,"— wander alike through the world of the past and the world of the future.

And yet this propensity to investigate the ways of God is not such that even the most diligent exercise of it can lead to a perfect comprehension of them on our part. This is the meaning of the last clause of the verse, "So that no man can find out the work that God maketh from the beginning to the end." The seaman's line can sound the ocean along its shores; but as he stretches out from land, he soon gets into depths whose bottom no plummet ever

touched. The telescope and calculus of the astronomer can measure the planetary distances which are comparatively near; but let him pursue his exploration of the sky, and he will presently be lost amidst magnitudes beyond conception. So it would be vain to expect an understanding of the providence of God, in its full extent, or any thing approaching to that, from even the most patient and profound investigations. A little of his working may be seen, but it will be no more than a little. To take in the whole scheme," to find out the work that God maketh from the beginning to the end," is knowledge too great for us: it is high, we cannot attain unto it.

The import of the text thus being-that GOD'S PROVIDENTIAL WORKS, ENCOMPASSED THOUGH THEY OFTEN ARE WITH MYSTERY, ARE ALL BEAUTIFUL,-that the ways of God, however inscrutable, are invariably excellent,—let me ask you to meditate a little on this deeply interesting and most important subject. And, first, we shall consider the events of human life as coming from the hand of God. "He hath made," or done, "every thing." Secondly, we shall inquire in what sense beauty can be said to belong to all the divine dispensations. "He hath made every thing beautiful in his time." And, finally, we shall notice the idea suggested by the words, "Also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end," namely, that our inability to fathom the divine procedure is no reason for our questioning its excellence.

I. We are to begin by considering the events of life as coming from the hand of God. "He hath made," or done, "every thing."

Much error, both speculative and practical, prevails on this fundamental point. Views are held by many which would go to exclude Jehovah altogether from the management of the

universe. The constancy of the laws of nature is so insisted upon as to convey the impression that HE, by whom the worlds were made, sits in heaven, contemplating the arena of human action as an inert spectator, never making his operation, in any strict and proper sense, felt, nor at all determining the results which come to pass; but merely permitting the machine which he has set up to take its course, except in so far as its action may be modified by the uncertain passions of men. If the providence of God is thus disallowed by many as a matter of theory, by how many more is his connection with events practically forgotten! When individuals are prosperous in their temporal circumstances, how seldom do they feel that God has given them their prosperity; or, when unfortunate, that God had sent misfortune upon them! How few, when their children grow up like olive plants around their table, no breach happening in their number, habitually say, "This must be ascribed to the divine goodness;" or feel, on the other hand, when the angel of death enters their door, and with icy touch stops the beating of the pulse of life in some beloved and joyous member of the domestic circle, "This is the doing of the Lord!"

nature.

If

The denial of an overruling providence, whether speculative or practical, is little better than infidelity. Scripture is to be believed, the hand of God is as certainly to be recognised in the events of life as in the works of "Our God," the Psalmist writes, "is in the heavens, he hath done whatsoever he pleased." "Are not two sparrows," the Saviour said, "sold for a farthing? And one of them shall not fall to the ground without your heavenly Father." So likewise in our text it is affirmed that every thing in the world of events is made, fashioned, brought to pass, by God.

We do not, of course, doubt the invariable operation of second causes, nor suppose any miraculous interference