the clamour of the Jewish multitude excited by his own weakness. To be governed by circumstances is therefore too often in other words to be governed by the consequences of our own sins and follies, and the sins and follies of others; it is to put ourselves at the mercy of every change in other men's wills, and to follow whatever path they point out; forgetting that life is like a kaleidoscope, of which our own actions form part; and that in the act of moving, or even standing still whilst others move, we assist in creating the very combination of events which we afterwards look upon as beyond our power, and therefore sent by God to guide us.

No.-God does not lead us through the intricate labyrinth of this world by the clue of circumstances, but by the laws of holiness, exhibited under the forms of truth, piety, self-denial, justice, usefulness, loving-kindness, and the use of those powers of reason, which are the distinction between man and the brute creation, and which will surely be aided by the gift of God's Holy Spirit, if in earnest faith we seek for it. According to these laws, He bids us form our plans and determine our object. When they are thus determined, He leaves us to exercise that awful gift of will, which is a part of his own nature, and carry out our object with the perseverance by which only it can be secured. But because our hearts are deceitful, and our reason apt to err, He, no doubt, does also from time to time, so shape the circumstances of our lot,-those, not in which we have placed ourselves, but which

are beyond our control,—that they may serve as directing posts, either to tell in what way our aim may best be attained, or possibly to warn us that it will be wise to abandon it altogether; and it is in this way, and this alone, that we are allowed to make use of circumstances. They may guide, but they must never govern us.

Forgetfulness of this truth is the source of endless self-deception.

If we can imagine Pilate entering upon the task of self-examination, after delivering our Blessed Redeemer to be crucified, there would be two views which he might take of his action. One which judged it according to the law of circumstances, and by which, he might certainly seem to be, if not exculpated, at least greatly excused. Another which judged it only according to the eternal laws of right, and by which he would assuredly be condemned. For by that pure and immutable law, the innocent was to be saved. The manner in which the deliverance was to be attained, might be doubtful;-it might be decided according as circumstances should point out ;-but the fixed, deliberate, unalterable determination of an upright Judge must have been the same under every combination of events. If it had been so with Pilate, if he had been guided by a consistent principle of justice, our Lord's trial would have been conducted differently; and the circumstances by which he was afterwards governed, would, so far as human eyes can see,-never have arisen.

There are times when we must all, more or less,

be placed in similar positions,-when a crowd of harassing, perplexing circumstances, surround us, and we are tempted to say that we can form no decision, but must wait the course of events. It sounds very plausible; it looks almost like faith. But let us take heed; there must always be one object, one abstract point to be attained :-how we may best fulfil our duty to God. Other secondary aims for this world may be connected with it, and about these we may be doubtful, but there can be no doubt about this; and if we can only keep it steadily in view, it will infallibly lead us right in the end. If we act otherwise, we shall find that in grasping at the shadow we have lost the substance. Seeking for the duty of to-morrow, men often overlook the duty of to-day; yet in that is to be found the clue to their difficulty. To decide that we will only do that which is strictly consistent with justice, and consideration for the claims of others; and to determine that self-denial shall be our governing principle, and obedience to every, even the lightest call of present duty, the law of our daily life; will give us a strength of reason and a clearness of perception, which the most cultivated powers of understanding could never bestow. For circumstances, however apparently confused, can never be so in reality. Some one path must be more in accordance than others, with the law of present duty; we have but to choose that, even though it may lead us forward but one step. As we take this step, the circum

stances in which we are placed, must necessarily change we have ourselves changed them, for we have governed them, instead of allowing them to govern us; and the same law of present, not distant, duty is still at hand; by it we may still move forward, securely and trustingly, feeling that even if occasionally we err, through the weakness of human reason, and suffer, as we always shall, accordingly; yet He, whose law we have been striving to follow, will assuredly at length lead us even on earth, into "the green pastures," and "beside the still waters," where there will be no doubt, and no perplexity, but where His Will will be made clear to us, and we shall "know even as we are known."

10*

SELF-JUSTIFICATION.

ST. LUKE, Xxiii. 24, 25.

"And Pilate gave sentence that it should be as they required. And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will."

So at length the step, after which there could be no return, was taken. It was a great advance in guilt, so great that it seems quite sudden, but it is only seeming. We must all know that, if we remember how often we have argued and reasoned against a temptation, and then immediately afterwards given way to it. In all such cases the completed guilt is not sudden, and the very reason we have exercised proves it. We have been walking towards it deliberately; only, as a man may close his eyes, when about to throw himself from a precipice, so we have closed our eyes to the act which in will is already done. Pilate himself did not think his determination sudden, he carried on his self-deception to the last. Still satisfying himself with the wish instead of the will, he gave sentence that it should be as they required. Even in the very act of setting the seal upon his previous