the contrary, aim at the incidental advantages of life as if they were ultimate objects,—and sit down in listlessness, and as if nothing were to follow, when their object has been gained. They forget that the combination of circumstances, immediately to follow, depends, entirely, on the good use of those by which they have been preceded ;—and that however desirable, therefore, our state at any moment may be, our condition in the next must be deteriorated, if we fail to employ our present circumstances so as to elicit from them a happy combination of the constantly-flowing events of life. It has been finely observed by the most successful Author of our times, respecting the most successful Captain of the age, -that instead of considering, like former generals, that he had attained his object when he had gained a victory, he only viewed any present advantage as a new power given him of effecting future changes; -and that thus he was enabled to pursue the most splendid course of victories that perhaps has graced the annals of mankind in any age,—and successively to defeat the most illustrious captains that have ever distinguished themselves in the art of war. Perhaps the splendid successes of the writer by whom this remark is made, may be viewed in the same light; 6 -for he, too, seems to have regarded the achievement of one work as but the prelude to another;and both of these may be regarded as illustrious instances, on a high scale, of what really constitutes the true art of life in all conditions,-that, namely, of so using the circumstances which it presents to us at all successive moments, as to render them efficacious in giving a fortunate character to the combination of circumstances by which they are to be succeeded. "All things," said the ancients, “flow like a stream;"—and so long as we are embarked on the stream, there would be folly in imagining that we may consider ourselves as at rest, rather than feel ourselves bound so to guide our vessel, that we may follow the course of the waters which are ever bearing us onward. Upon the whole, it ought to be kept in mind, that by far the most characteristic virtues of the human condition depend upon those peculiar features of the kingdom of God which we have been considering in this and in the preceding sections;—and that it is on this account, and as preparatory to the detail of those virtues which is to be given in a future part of the work,—that we have thought it important to draw the attention of the reader so particularly to the consideration of these peculiarities. Were there no evils in life, where would be the virtues of patience, —and resignation,—and humility? Were not this department of the Divine kingdom a kingdom of grace, where would be the propriety of the virtues of penitence,—and faith,—and devout reliance on the forgiving mercy of God?-and were not life a constantly-changing scene,-in which the alteration is as often from good to evil as from worse to better, --and in which fearful disasters at some period or other are the lot of every human being,-where, then, would be the necessity for the virtues of perseverance, and caution,-and firmness, and of that steadfast and watchful prudence,-which is perhaps of all good gifts the most valuable, for enabling us to guide our voyage to a happy termination? The peculiar features, then, of this portion of the kingdom of God, no doubt are founded chiefly on our limited view of things,-and on the apparent separation of all present arrangements from any higher and future plan;-but still these appearances are real, so far as our sentiments, and habitual modes of feeling and acting are concerned,—and all our actions, consequently, have a relation to them,—and are conducted on the supposition of their reality. VOL. I. I THERE IS A DARK SIDE OF PROVIDENCE, OR OF THE ARRANGEMENTS OF THAT PORTION OF THE THE fortunes of individuals and of nations are sometimes characterized by signal calamities,—these inflictions, too, seem often to fall where human understanding can see no rule, according to which that distribution has been made;-for the young,and the virtuous, and the amiable,-sometimes are made examples of the manner in which sufferings that appal the hearts of those who witness them are borne ;—and, generally, if there be much that is apparently good and beneficent in the dispensations of Providence,—there is at all times a sufficient quantity of suffering;—and sometimes that suffering assumes so awful a character, and falls so indiscriminately,―-as to force the conviction,—that whatever may be the pervading principle of the Divine government, or whatever the issues towards which it is tending, these principles and issues, however, are not inconsistent with the adoption of means, which, to our limited view at least, carry appearance of severity. the Hence, the imagination of men is apt to entertain most erroneous and prejudicial opinions respecting the attributes of the Divine Being,—and the principles which influence his conduct in the government of the world. We are apt to suppose, that God inflicts sufferings from a feeling of vindictiveness, as men are prompted by a similar feeling to retaliate on others the evils they have endured;-and, extending our view to the wide extent of the universe,—and over the ceaseless ages which eternity is to unfold, we are less disposed to seek in these for beneficial results of present sufferings,—and for a glorious elucidation of present perplexities,—than for a still heavier and final manifestation of the wrath of God. It is only necessary to hint at the sources in which these pernicious opinions originate, to evince their utter groundlessness and fallacy. It is by attributing to God the limited principles and vindictive feelings of human conduct, and by failing to keep in view that the progressive plans of God extend throughout all worlds and all ages of duration,that these suspicions of his indignation are awakened. We forget that evil is employed in the Divine government of the universe never as an ultimate |