No species of enthusiasm, perhaps, is more extensively prevalent, and certainly none clings more tenaciously to the mind that has once entertained it, and none produces more practical mischief, than that which is founded on an abuse of the doctrine of a particular Providence. It is by the fortuities of life that the religious enthusiast is deluded. Chance, under a guise stolen from piety, is his divinity. He believes, and he believes justly, that every seeming fortuity is under the absolute control of the divine hand; but in virtue of the peculiar interest he supposes himself to have on high, he is tempted to think that these contingencies are very much at his command. This belief naturally inclines him to pay more regard to the unusual, than to the common course of events. In contemplating God as the disposer of chances, he becomes forgetful of him who is the governor of the world by known and permanent laws. All the honor which he does to one of the divine attributes, is in fact stolen from the reverence due to another; but he should remember that "the Lord abhorreth robbery for offering."

A propensity to look more to chance than to probability is known invariably to debilitate the reasoning faculty, as well as to vitiate the moral sentiments; and these constant effects are more often aggravated than mitigated by the accession of religious sentiments. The illusions of hope then assume a tone of authority which effectually silences the whispers of common sense; and the imagination, more highly stimulated than when it fed only on things of earth, boldly makes a prey of the divine power and goodness, to the utter subversion of humble piety. A sanguine temper, quickened by perverted notions of religion, easily impels a man to believe that he is privileged or skilled to penetrate the intentions of Providence towards himself; and the anticipations he forms on this ground acquire so much consistency by being perpetually handled, that he deems them to form a much more certain rule of conduct than he could derive from the forecastings of prudence, or even from the dictates of morality.

Delusions of this kind are the real sources of many of those sad delinquencies which so often bring reproach upon a profession of religion. The world loves to call the offender a villain; but in fact he was not worse than an enthusiast. He who, in conducting the daily affairs of life, has acquired the settled habit of calculating rather upon what is possible than upon what is probable, naturally slides into the mischievous error of paying court to Fortune, rather than to Virtue; nor will his integrity or his principles of honor be at all strengthened by the mere metonymy of calling Fortune—Providence. It is easy to fix the eye upon the clouds in expectation of help front above with so much intentness that the tables of right and wrong, which stand before us, shall scarcely be seen. This very expectation is a contempt of prudence; and it is not often seen that those who slight Prudence, pay much regard to her sister—Probity.

Or if consequences so serious do not follow from the notion that the fortuities of life are an available fund at the disposal of the favorite of heaven, yet this belief can hardly fail to spread an infection of sloth and presumption through the character. The enthusiast will certainly be remiss and dilatory in arduous and laborious duties. Hope, which is the incentive to exertion in well-ordered and energetic minds, slackens every effort if the understanding be crazed. The wheel of toil stands still while the devotee implores assistance from above. Or if he possesses more of activity, the same false principle prompts him to engage in enterprises from which, if the expected contingent to be furnished by "Providence," be deducted, scarcely a shred of fair probability remains to recommend the scheme.

If the course of events in human life were as constant and uniform as the phenomena of the material world, none but madmen would build their hopes upon the irregularities by which it is diversified. Nor would the enthusiast do so if he gave heed to the principles that impose order upon the apparent chaos of fortuities from which the many-colored line of human life is spun. To expose, then, the error of those who, on pretext of faith in providence, build presumptuous expectations upon the throws of fortune, we must analyse the confused mass of contingences to which human life is liable. This analysis leaves the folly and impropriety of the enthusiast without excuse.

Any one who recalls to his recollection the incidents, great and small, that have filled up the days of a year past, will find it easy to divide them into two classes, of which the first, and the larger, comprises those events which common sense and experience might have enabled him to anticipate, and which, if he were wise, he did actually anticipate, so far as was necessary for the regulation of his conduct. The ground of such calculations of futurity is nothing else than the uniform course of events in the material world, and the permanent principles of human nature, and the established order of the social system: for all these, though confessedly liable to many interruptions, are yet so far constant as to afford, on the whole, a safe rule of calculation. If there were no such uniformity in the course of events, the active and reasoning faculties of man would be of no avail to him; for the exercise of them might as probably be ruinous as serviceable. In the whirl of such a supposed anarchy of nature, an intelligent agent must refrain from every movement, and resign himself to be borne along by the eddies of confusion. But this is not the character of the world we inhabit: the connection of physical causes and effects is known and calculable, so that the results of human labor are liable to only a small deduction on account of occasional irregularities. We plant and sow, and lay up stores, and build, and construct machines in tranquil hope of the expected benefit; and indeed, if the variations and irregularities of nature were much greater and more frequent than they are, or even if disappointment were as common as success, the part of wisdom would still be the same; for the laws of nature, though never so much broken in upon by incalculable accidents, would still afford some ground of expectation; and an intelligent agent will always prefer to act on even the slenderest hope which reason approves, rather than to lie supine in the ruinous wheel-way of chance.

And notwithstanding its many real, and many apparent irregularities, there is also a settled order of causes and effects in the human system, as well as in the material world. The foundation of this settled order is, the sameness of human nature in its animal intellectual and moral constitution, of which the anomalies are never so great as to break up all resemblance to the common pattern. Then those conventional modes of thinking and acting which sway the conduct of the mass of mankind, strengthen the tendency to uniformity, and greatly counteract all disturbing causes. Then again the sanctioned institutions of society give stability and permanence to the order of events, and altogether afford so much security in calculating upon the future, that, whoever by observation and reflection has become well skilled in the ordinary movements of the machinery of life may, with confidence and calmness, if not with absolute assurance of success, risk his most important interests upon the issue of plans wisely concerted.

Skill and sagacity in managing the affairs of common life, or wisdom in council and command, is nothing else than an extensive and ready knowledge of the intricate movements of the great machine of the social system; and the high price which this skill and wisdom always bears among men, may be held to represent two abstractions; first, the perplexing Irregularities of the system to which human agency is to be conformed; and then, the real and substantial Uniformity of the movements of that system. For it is plain that if there were no perplexing irregularities, superior sagacity would be in no request; or, on the other hand, if there were not a real constancy in the course of affairs, even the greatest sagacity would be found to be of no avail, and therefore would be in no esteem.

There is then a substantial, if not an immovable substratum of causes and effects, upon which, for the practical and important purposes of life, calculations of futurity may be formed. And this is the basis, and this alone, on which a wise man rests his hopes, and constructs his plans; he well knows that his fairest hopes may be dissipated, and his best plans overthrown; and yet, though the hurricanes of misfortune were a thousand times to scatter his labors, he would still go on to renew them in conformity with the same principles of calculation; for no other principles are known to him, and the extremest caprices of Fortune will never so prevail over his constancy as to induce him to do homage to Chance.

The second, and the less numerous class of events that make up the course of human life, are those which no sagacity could have anticipated; for though in themselves they were only the natural consequences of common causes, yet those causes were either concealed, or remote, and were, therefore, to us and our agency the same as if they had been absolutely fortuitous. By far the larger proportion of these accidents arises from the intricate connections of the social system. The thread of every life is entangled with other threads beyond all reach of calculation, the weal and woe of each depends, by innumerable correspondences, upon the will, and caprices, and fortune, not merely of the individuals of his immediate circle, but upon those of myriads of whom he knows nothing. Or, strictly speaking, the tie of mutual influence passes, without a break, from hand to hand, throughout the human family: there is no independence, no insulation, in the lot of man; and therefore there can be no absolute calculation of future fortunes; for he whose will or caprice is to govern that lot stands, perhaps, at the distance of a thousand removes from the subject of it, and the attenuated influence winds its way in a thousand meanders before it reaches the point of its destined operation.

Both these classes of events are manifestly necessary to the full development of the faculties of human nature. If, for example, there were no constancy in the events of life, there would be no room left for rational agency; and if, on the other hand, there were no inconstancy, the operations of the reasoning faculty would fall into a mechanical regularity, and the imagination and the passions would be iron-bound, as by the immobility of fate. It is by the admirable combination of the two principles of order and disorder, of uniformity and variety, of certainty and of chance, that the faculties and desires are wrought up to their full play of energy and vivacity of reason and of feeling. But it is especially in connection with the doctrine of Providence that we have at present to consider these two elements of human life; and as to the first of them, it is evident that the settled order of causes and effects, so far as it may be ascertained by observation and experience, claims the respect and obedience of every intelligent agent; since it is nothing less than the will of the Author of nature, legibly written upon the constitution of the world. This will is sanctioned by immediate rewards and punishments; health, wealth, prosperity, are the usual consequents of obedience; while sickness, poverty, degradation, are the almost certain inflictions that attend a negligent interpretation, or a presumptuous disregard of it. The dictates of prudence are in truth the commands of God; and his benevolence is vindicated by the fact, that the miseries of life are, to a very great extent, attributable to a contempt of those commands. But there is a higher government of men, as moral and religious beings, which is carried on chiefly by means of the fortuities of life. Those unforeseen accidents which so often control the lot of men, constitute a superstratum in the system of human affairs, wherein, peculiarly, the Divine Providence holds empire for the accomplishment of its special purposes. It is from this hidden and inexhaustible mine of chances—chances, as we must call them—that the Governor of the world draws, with unfathomable skill, the materials of his dispensations towards each individual of mankind. The world of nature affords no instances of complicated and exact contrivance, comparable to that which so arranges the vast chaos of contingencies, as to produce, with unerring precision, a special order of events adapted to the character of every individual of the human family. Amid the whirl of myriads of fortuities, the means are selected and combined for constructing as many independent machineries of moral discipline as there are moral agents in the world; and each apparatus is at once complete in itself, and complete as part of a universal movement.

If the special intentions of Providence towards individuals were effected by the aid of supernatural interpositions, the power and presence of the Supreme Disposer might indeed be more strikingly displayed than it is; but his skill much less. And herein especially is manifested the perfection of the divine wisdom, that the most surprising conjunctions of events are brought about by the simplest means, and in a manner so perfectly in harmony with the ordinary course of human affairs, that the hand of the Mover is ever hidden beneath second causes, and is descried only by the eye of pious affection. This is in fact the great miracle of providence—that no miracles are needed to accomplish its purposes. Countless series of events are travelling on from remote quarters towards the same point; and each series moves in the beaten track of natural occurrences; but their intersection, at the very moment in which they meet, shall serve, perhaps, to give a new direction to the affairs of an empire. The materials of the machinery of Providence are all of common quality; but their combination displays nothing less than infinite skill.

Having then these two distinguishable classes of events before us, namely, those which may be foreknown by human sagacity, and those which may not; it is manifest that the former exclusively is given to man as the sphere of his labors, and for the exercise of his skill; while the latter is reserved as the royal domain of sovereign bounty and infinite wisdom. The enthusiast, therefore, who neglects and contemns those dictates of common sense which are derived from the calculable course of human affairs, and founds his plans and expectations upon the unknown procedures of Providence, is chargeable not merely with folly, but with an impious intrusion upon the peculiar sphere of the divine agency. This impiety is shown in a strong light when viewed in connection with those great principles which may be not obscurely discerned to govern the dispensations of Providence towards mankind.

In the divine management of the fortuitous events of life, there is, in the first place, visible, some occasional flashes of that retributive justice, which, in the future world, is to obtain its long postponed and perfect triumph. There are instances which, though not very common, are frequent enough to keep alive the salutary fears of mankind, wherein vindictive visitations speak articulately in attestation of the righteous indignation of God against those who do evil. Outrageous villanies, or appalling profaneness, sometimes draw upon the criminal the instant bolt of divine wrath, and in so remarkable a manner that the most irreligious minds are quelled with a sudden awe, and confess the hand of God. And again there is just perceptible, as it were, a gleam of divine approbation, displayed in a signal rewarding of the righteous, even in the present life: a blessing "which maketh rich" rests sometimes conspicuously upon the habitation of disinterested and active virtue: "the righteous is as a tree planted by the rivers of water: whatsoever he doeth, prospers." In these anomalous cases of anticipated retribution, the punishment or the reward does not arrive in the ordinary course of common causes; but starts forth suddenly from that storehouse of fortuities whence the divine providence draws its means of government. If the oppressor, by rousing the resentment of mankind, is dragged from the seat of power, and trodden in the dust; or if the villain who "plotteth mischief against his neighbor on his bed," is at length caught in his own net, and despoiled of his wrongful gains, these visitations of justice, though truly retributive, belong plainly to the known order of causes and effects: they are nothing more than the natural issues of the culprit's course; and therefore do not declare the special interference of Heaven. But there are instances of another kind, in which the ruin of villany or of violence comes speeding as on a shaft from above, which, though seemingly shot at random, yet hits its victim with a precision and a peculiarity that proclaims the unerring hand of divine justice.

In like manner there are remarkable recompenses of integrity, of liberality, of kindness to strangers, and, most especially, of duty to parents, which arrive by means so remote from common probability, and yet so simple, that the approbation of him who "taketh pleasure in the path of the just," is written upon the unexpected boon. There are few family histories that would not afford examples of such conspicuous retributions. Nevertheless, as they are confessedly rare, and administered by rules absolutely inscrutable to human penetration, there can hardly be a more daring impiety than, in particular instances, to entertain the expectation of their occurrence. Yet the enthusiast finds it hard to abstain, in his own case, from such expectations; and is tempted perpetually to indulge hopes of special boons in reward of his services, and is forward and ingenious in giving an interpretation that flatters his spiritual vanity to every common favor of providence; the bottles of heaven are never stopped but to gratify his taste for fine weather! A readiness to announce the wrath of heaven upon offenders, is a presumption which characterizes, not the mere enthusiast, but the malign fanatic, and therefore comes not properly within our subject; and yet the species of enthusiasm now under consideration is very seldom free from some such impious tendency.

In the divine management of the fortuities of life, there may also be very plainly perceived a dispensation of moral exercise, specifically adapted to the temper and powers of the individual. No one can look back upon his own history without meeting unquestionable instances of this sort of educational adjustment of his lot, effected by means that were wholly independent of his own choice or agency. The casual meeting with a stranger, or an unexpected interview with a friend; the accidental postponement of affairs; the loss of a letter, a shower, a trivial indisposition, the caprice of an associate; these, or similar fortuities, have been the determining causes of events, not only important in themselves, but of peculiar significance and use in that process of discipline which the character of the individual was to undergo. These new currents in the course of life proved, in the issue, specifically proper for putting in action the latent faculties of the mind, or for holding in check its dangerous propensities. Whoever is quite unconscious of this sort of overruling of his affairs by means of apparent accidents, must be very little addicted to habits of intelligent reflection.

Doubtless every man's choice and conduct determine, to a great extent, his lot and occupation; but not seldom, a course of life much better fitted to his temper and abilities than the one he would fain substitute for it, has, year after year, and in spite of his reluctances, fixed his place and employment in society; and this unchosen lot has, if we may so speak, been constructed from the floating fragments of other men's fortunes, drifted by the accidents of wind and tide across the billows of life, till they were stranded at the very spot where the individual for whom they were destined was ready to receive them. By such strong and nicely-fitted movements of the machine of Providence it is, that the tasks of life are distributed where best they may be performed, and its burdens apportioned where best they may be sustained. By accidents of birth or connection, the bold, the sanguine, the energetic, are led into the front of the field of arduous exertion; while by similar fortuities, quite as often as by choice, the pusillanimous, the fickle, the faint-hearted, are suffered to spend their days under the shelter of ease, and in the recesses of domestic tranquillity.

But who shall profess so to understand his particular temper, and so to estimate his talents, as might qualify him to anticipate the special dispensations of Providence in his own case? Such knowledge, surely, every wise man will confess to be "too wonderful" for him. To the Supreme Intelligence alone it belongs to distribute to every one his lot, and to "fix the bounds" of his abode. Yet there are persons, whose persuasion of what ought to be their place and destiny is so confidently held, that a long life of disappointment does not rob them of the fond hypotheses of self-love; and just in proportion to the firmness of their faith in a particular providence, will be their propensity to quarrel with Heaven, as if it debarred them from their right in deferring to realize the anticipated destiny. Presumption, when it takes its commencement in religion, naturally ends in impiety.

Men who look no farther than the present scene, may, with less glaring inconsistency, vent their vexation in accusing the blindness and partiality of fate, which has held their eminent talents and their peculiar merits so long under the veil of obscurity; but those who acknowledge at once a disposing providence and a future life, might surely find considerations proper for imposing silence upon such murmurings of disappointed ambition. Let it be granted to a man that his vanity does not deceive him, when he complains that adverse fortune has prevented his entering the very course upon which nature fitted him to shine, and has, with unrelenting severity, confined him, year after year, to a drudgery in which he was not qualified to win even a common measure of success: all this may be true; but if the complainant be a Christian, he cannot find it difficult to admit that this clashing of his fortune with his capacities, or his tastes, may have been the very exercise necessary to ensure his ultimate welfare. Who will deny that the reasons of the divine conduct towards those who are in training for an endless course must always lie at an infinite distance beyond the range of created vision? Who shall venture even to surmise what course of events may best foster the germ of an imperishable life; or who conjecture what contraventions of the hopes and interests of an individual may find their reasons and necessity somewhere in the wide universe of consequences incalculably remote?

Whether the promise "that all things shall work together for good to those who love God," is to be accomplished by perpetual sunshine or by incessant storms, no one can anticipate in his own case: or if any one were excepted, it must be the enthusiast himself, who might almost with certainty calculate upon receiving a dispensation the very reverse of that which it has been the leading error of his life to anticipate. He might thus calculate, both because his expectations are in themselves exorbitant and improbable, and because the presumptuous temper from which they spring loudly calls for the rebuke of heaven.

Amid the perplexities which arise from the unexpected events of life, we are not left without sufficient guidance; for although, in particular instances, the most reasonable calculations are baffled, and the best plans subverted, yet there remains in our hands the immutable rule of moral rectitude, in an inflexible adherence to which we shall avoid what is chiefly to be dreaded in calamity—the dismal moanings of a wounded conscience. "He that walketh uprightly walketh surely," even in the path of disaster. And while, on the one hand, he steadily pursues the track which prudence marks out; and, on the other, listens with respectful attention to the dictates of honor and probity, he may, without danger of enthusiasm, ask and hope for the especial aids of Divine Providence, in overruling those events that lie beyond the reach of human agency.

Prayer and calculation are duties never incompatible, never to be disjoined, and never to shackle one the other. For while those events only which are probable ought to be assumed as the basis of plans for futurity, yet, whatever is not manifestly impossible, or in a high degree improbable, may lawfully be made the object of submissive petition. Few persons, and none who have known vicissitudes, can look back upon past years without recollecting signal occasions on which they have been rescued from the impending and apparently inevitable consequences of their own misconduct, or imprudence, or want of ability, by some extraordinary intervention in the very crisis of their fate, or, perhaps, they have been placed by accident in circumstances of peril, where as it seemed, there remained not a possibility of escape. But while the ruin was yet in descent, rescue, which it would have been madness to expect, came in to preserve life, fortune, or reputation, from the imminent destruction. That such conspicuous deliverances do actually occur is matter of fact; nor will the Christian endure that they should be attributed to any other cause than the special care and kindness of his heavenly Father: and yet, as they belong to an economy which stretches into eternity and as they are not administered on any ascertained rule, they can never come within the range of our calculations, or be admitted to influence our plans: a propensity to indulge such expectations indicates infirmity of mind, and is in fact an intrusion upon the counsels of infinite wisdom.

Nevertheless, so long as these extraordinary interventions are known to consist with the rules of the divine government, they may be contemplated as possible without violating the respect that is due to its ordinary procedures; and may, therefore, without enthusiasm, be solicited in the hour of peril or perplexity. The gracious "Hearer of prayer", who, on past and well-remembered occasions has signally given deliverance, may do so again, even when, if we think of our own imprudence, we have reason to expect nothing less than destruction. What are termed by irreligious men 'the fortunate chances of life', will be regarded by the devout mind as constituting a hidden treasury of boons, held at the disposal of a gracious hand for the incitement of prayer, and for the reward of humble faith. The enthusiast who, in contempt of common sense and of rectitude, presumes upon the existence of this extraordinary fund, forfeits, by such impiety, his interest in its stores. But the prudent and the pious, while they labor and calculate in strict conformity to the known and ordinary course of events, shall not seldom find that, from this very treasury of contingencies, "God is rich to them that call upon him". In minds of a puny form, whose enthusiasm is commonly mingled with some degree of abject superstition, the doctrine of a particular providence is liable to be degraded by habitual association with trivial and solid solicitudes. This or that paltry wish is gratified, or vulgar care relieved, 'by the kindness of providence;' and thanks are rendered for helps, comforts, deliverances, of so mean an order, that the respectable language of piety is burlesqued by the ludicrous character of the occasion on which it is used. The fault in these instances does not consist in an error of opinion, as if even the most trivial events were not, equally with the most considerable, under the divine management; but it is a perversion and degradation of feeling which allows the mind to be occupied with whatever is frivolous, to the exclusion of whatever is important. These petty spirits, who draw hourly, from the matters of their personal comfort or indulgence, so many occasions of prayer and praise, are often seen to be insensible to motives of a higher kind: they have no perception of the relative magnitude of objects; no sense of proportion; and they feel little or no interest in what does not affect themselves. We ought, however, to grant indulgence to the infirmity of the feeble; and if the soul be indeed incapable of expansion, it is better it should be devout in trifles, than not devout at all. Yet these small folks have need to be warned of the danger of mistaking the gratulations of selfishness for the gratitude of piety.

It is a rare perfection of the intellectual and moral faculties which allows all objects great and small, to be distinctly perceived, and perceived in their relative magnitudes. A soul of this high finish may be devout on common occasions without trifling; it will gather up the fragments of the divine bounty, that "nothing be lost"; and yet hold its energies and its solicitudes free for the embrace of momentous cares. If men of expanded intellect, and high feeling, and great activity, are excused in their neglect of small things, this indulgence is founded upon a recollection of the contractedness of the human mind, even at the best. The forgetfulness of lesser matters, which so often belongs to energy of character, is, after all, not a perfection, but a weakness and a more complete expansion of mind, a still more vigorous pulse of life, would dispel the torpor of which such neglects are the symptoms.

Thwarted enthusiasm naturally generates impious petulance. If we encumber the Providence of God with unwarranted expectations, it will be difficult not so to murmur under disappointment as those do who think themselves defrauded of their right. In truth, amidst the sharpness of sudden calamity, or the pressure of continued adversity, the most sane minds are tempted to indulge repinings which reason, not less than piety, utterly condemns. The imputation of defective wisdom, or justice, or goodness, to the Being of whom we can form no notion apart from the idea of absolute knowledge, rectitude, and benevolence, is too absurd to need a formal refutation; and yet how often does it survive all the rebukes of good sense and religion! So egregious an error could not find a moment's lodgment in the heart, if it did not meet a surface of adhesion where presumption has been torn away. The exaggerations of self-love not quelled, but rather inflated by an enthusiastic piety, inspire feelings of personal importance so enormous, that even the infinitude of the divine attributes is made to shrink down to the measure of comparison with man. When illusions such as these are rent and scattered, how pitiable is the conscious destitution and meanness of the denuded spirit! with how cruel a shock does it fall back upon its true place in the vast system of providence!

Whoever entertains, as every Christian ought, a strong and consoling belief of the doctrine of a Particular Providence, which cares for the welfare of each, should not forget to connect with that belief some general notions, at least, of that system of Universal Providence which secures individual interests, consistently with the well-being of the whole. Such notions, though very defective, or even in part erroneous, may serve first to check presumption, and then to impose silence upon those murmurs which are its offspring.

A law of subordination manifestly pervades that part of the government of God with which we are acquainted, and may fairly be supposed to prevail elsewhere. Lesser interests are the component parts of greater; and so closely are the individual fates of the human family interwoven, that each member, however insignificant he may seem, sustains a real relationship of influence to the community. The lot of each must therefore be shapen by reasons drawn from many, and often from remote quarters. Yet in effecting this complex combination of parts, infinite wisdom prevents any clashing of the lesser with the larger movements; and we may feel assured that, on the grounds either of mere equity or of beneficence, the dispensations of Providence are as compactly perfect towards each individual of mankind as if he were the sole inhabitant of an only world. If Heaven, in its condescension, were to implead at the bar of human reason, and set forth the motives of its dealings towards this man or that, these motives might, no doubt, be alleged and justified in every particular, without making any reference to the intermingled interests of other men: and it might be shown that, although certain events were in fact followed by consequences much more important to others than to the individual immediately affected, yet they did in the fullest sense belong to the personal discipline of the individual, and must have taken place irrespectively of those foreign consequences.

This perfect fitting and finishing of the machinery of Providence to individual interests, must be premised; yet it is not less true that, in almost every event of life, the remote consequences vastly outweigh the proximate, in actual amount of importance. Every man prospers, or is overthrown, lives, or dies, not for himself; but that he may sustain those around him, or that he may give them place; and who shall attempt to measure the circle within which are comprised these extensive dependences? On principles even of mathematical calculation, each individual of the human family may be demonstrated to hold in his hand the centre lines of an interminable web-work, on which are sustained the fortunes of multitudes of his successors. These implicated consequences, if summed together, make up therefore a weight of human weal or woe that is reflected back with an incalculable momentum upon the lot of each. Every one is then bound to remember that the personal sufferings or peculiar vicissitudes or toils through which he is called to pass, are to be estimated and explained only in an immeasurably small proportion if his single welfare is regarded; while their full price and value are not to be computed unless the drops of the morning dew could be numbered.

Immediate proof of that system of interminable connection which binds together the whole human family may be obtained by every one who will examine the several ingredients of his physical, intellectual, and social condition; for he will not find one of these circumstances of his lot that is not, in its substance or quality, directly an effect or consequence of the conduct, or character, or constitution of his progenitors, and of all with whom he has had to do; if they had been other than they were, he must also have been other than he is. And then our predecessors must, in like manner, trace the qualities of their being to theirs; thus the linking ascends to the common parents of all; and thus must it descend, still spreading as it goes, from the present to the last generation of the children of Adam.

Nor is this direct and obvious kind of influence the only one of which some plain indications are to be discerned; and without at all following the uncertain track of adventurous speculation, it may fairly be surmised that the same law of interminable connection, a law of moral gravitation, stretches far beyond the limits of the human family, and actually holds in union the great community of intelligent beings. Instances of connection immensely remote, and yet very real, might be adduced in abundance: the influence of history upon the character and conduct of successive generations is of this kind. Whatever imparts force or intensity to human motives, and by this means actually determines the course of life, may assuredly claim for itself the title and respect due to an efficient cause, and must be deemed to exert an impulsive power over the mind. Now the records of history, how long soever may have been the line of transmission which has brought them to our times, fraught as they are with instances applicable to all the occasions of real life, do thus, in a very perceptible degree, affect the sentiments and mould the characters of mankind; nor will any one speak slightingly of this species of causation who has compared the intellectual condition of nations rich in history with that of a people wholly destitute of the memorials of past ages. The story of the courage, or constancy, or wisdom of the men of a distant time becomes, in a greater or a less degree, a subsidiary cause of the conduct of the men of each succeeding generation. Thus the few individuals in every age to whom it has happened to live, and act, and speak under the focus of the speculum of history, did actually live, and labor, and suffer for the benefit of mankind in all future times; just as truly as a father toils for the advantage of his family. And if the whole amount of the influence which has in fact flowed from the example of the wise, the brave, and the good, could have been placed in prophetic vision before them, while in the midst of their arduous course, would not these worthies contentedly and gladly have purchased so immense a wealth of moral power at the price of their personal sufferings?

Here, then, as a plain matter of fact, is an instance of boundless causation, connecting certain individuals with myriads of their species, from age to age, and forever. It is an instance, we say, and not more: for the voice of history is but a preluding flourish to that voluminous revelation which shall be made, in the great day of consummation, of all that has been acted and suffered upon earth's surface. In that day, when the books of universal history are opened and read, it shall doubtless be found that no particle has been lost of aught that might serve to authenticate the maxims of eternal wisdom, or to vindicate the righteous government of God. And all shall be written anew, as "with a pen of iron on the rock forever," and shall stand forth as an imperishable lesson of warning or incitement to after-comers on the theatre of existence.

Whatever degree of solidity may be attributed to considerations of this kind, they are at least sufficiently supported by analogies to give them a decided advantage over those petulant cavils wherewith we are prone to arraign the particular dispensations of Providence towards ourselves. Are such dispensations, when seen in small portions, mysterious and perplexing? How can they be otherwise if, in their completed measurements, they are to spread over the creation, and in their issues, to endure forever?

The common phrase—"a mysterious dispensation of Providence," when used as most often it is, contains the very substance of enthusiasm; and yet, it must be confessed, of a venial enthusiasm; for the occasions which draw it forth are of a kind that may be admitted to palliate a hasty impropriety of language. To call any event that does not break in upon the known and established order of natural causes—mysterious, is virtually to assume a previous knowledge of the intentions of the Supreme Ruler; for it is to say that his proceedings have baffled our calculations; and in fact it is only when we have formed anticipations of what ought to have been the course of events that we are tempted by sudden reverses to employ so improperly this indefinite expression. All the dispensations of Divine Providence, taken together, may, with perfect propriety, be termed mysterious; since all alike are governed by reasons that are hidden and inscrutable: but it is the height of presumption so to designate some of them in distinction from others. For example; a man eminently gifted by nature for important and peculiar services, and trained to perform them by a long and arduous discipline, and now just entering upon the course of successful beneficence, and perhaps actually holding in his hand the welfare of a family or a province, or an empire, is suddenly smitten to the earth by disease or accident. Sad ruin of a rare machinery of intellectual and moral power! But while the thoughtless may deplore for an hour the irreparable loss they have sustained, the thoughtful few muse rather than weep; and in order to conceal from themselves the irreverence of their own repinings, exclaim—'How mysterious are the ways of heaven!' Yes; but in the present instance, what is mysterious? Not that human life should at all periods be liable to disease, or the human frame be always vulnerable; for these are conditions inseparable from the present constitution of our nature; and it is clear that nothing less than a perpetual miracle could exempt any one class of mankind from the common contingencies of physical life. The supposition of any such constant and manifest interposition, rendering a certain description of persons intactible by harm; would be impious as well as absurd. Nothing could suggest to a sane mind an idea of this sort, if it did not gain admittance in the train of those eager forecastings of the ways of God in which persons much addicted to religious meditation are prone to indulge, and which, though they may afford pleasure for a moment, are usually purchased at the cost of relapses into gloomy, or worse than gloomy discontents. There is a striking incongruity in the fact that the propensity to apply the equivocal term, mysterious, to sudden and afflictive events, like the one just specified, is indulged almost exclusively by the very persons whose professed principles furnish them with a sufficient explanation of such dispensations. If the present state were thought to comprise the beginning and the end of the human system, and if, at the same time, this system be attributed to the Supreme Intelligence, then indeed the prodigious waste and destruction which is continually taking place, not only of the germs of life, but of the rarest and of the most excellent specimens of divine art, is a solecism that must baffle every attempt at explanation. Let then the deist, who knows of nothing beyond death, talk of the mysteries of Providence; but let not the Christian, who is taught to think little of the present, and much of the future, use language of this sort.

A popular misunderstanding of the language of Scripture relative to the future state, has, perhaps, had great influence in enhancing the gloom and perplexity with which Christians are wont to think and speak of sudden and afflictive visitations of Providence.

Heaven—the ultimate and perfected condition of human nature, is thought of amidst the toils of life, as an elysium of quiescent bliss, exempt, if not from action, at least from the necessity of action. Meanwhile every one feels that the ruling tendency and the uniform intention of all the arrangements of the present state, and of almost all its casualties, is to generate and to cherish habits of strenuous exertion. Inertness, not less than vice, stamps upon its victim the seal of perdition. The whole order of nature, and all the institutions of society, and the ordinary course of events, and the explicit will of God, as declared in his word, concur in opposing that propensity to rest which belongs to the human mind, and combine to necessitate submission to the hard, yet salutary conditions under which alone the most extreme evils may be held in abeyance, and any degree of happiness enjoyed. A task and duty is to be fulfilled, in discharging which the want of energy is punished even more immediately and more severely than the want of virtuous motives.

Here, then, is visible a great and serious incongruity between matter of fact, and the common anticipations of the future state: it deserves inquiry, therefore, whether these anticipations are really founded on the evidence of Scripture; or whether they are not rather the mere suggestions of a sickly spiritual luxuriousness. This is not the place for pursuing such an inquiry; but it may be observed, in passing, that those glimpses of the supernal world which we catch from the Scriptures have in them, certainly, quite as much of the character of history as of poetry, and impart the idea—not that there is less of business in heaven than on earth, but more. Unquestionably, the felicity of those beings of a higher order, to whose agency frequent allusions are made by the inspired writers, is not incompatible with the assiduities of a strenuous ministry, to be discharged, according to the best ability of each, in actual and arduous contention with formidable, and perhaps sometimes successful opposition. A poetic notion of angelic agency, having in it nothing substantial, nothing necessary, nothing difficult, and which consists only in an unreal show of action and movement, and in which the result would be precisely the same apart from the accompaniment of a swarm of butterfly youths, must be spurned by reason, as it is unwarranted by Scripture. Scripture does not affirm or imply that the plenitude of divine power is at all in more immediate exercise in the higher world than in this: on the contrary, the revelation so distinctly made of a countless array of intelligent and vigorous agents, designated usually by an epithet of martial signification, precludes such an idea. Why a commission of subalterns? why an attendance of celestials upon the flight of the bolt of omnipotence? That bolt, when actually flung, needs no coadjutor!

But if there be a real and necessary, not merely a shadowy agency in heaven as well as on earth; and if human nature is destined to act its part in such an economy, then its constitution, and the severe training it undergoes, are at once explained; and then, also, the removal of individuals in the very prime of their fitness for useful labor ceases to be impenetrably mysterious. This excellent mechanism of matter and mind, which, beyond any other of his works, declares the wisdom of the Creator, and which, under his guidance, is now passing the season of its first preparation, shall stand up anew from the dust of dissolution, and then, with freshened powers, and with a store of hard-earned practical wisdom for its guidance, shall essay new labors—we say not perplexities and perils—in the service of God, who by such instruments chooses to accomplish his designs of beneficence. That so prodigious a waste of the highest qualities should take place as is implied in the notions which many Christians entertain of the future state, is indeed hard to imagine. The mind of man, formed as it is to be more tenacious of its active habits than even of its moral dispositions, is, in the present state, trained (often at an immense cost of suffering) to the exercise of skill, of forethought, of courage, of patience; and ought it not to be inferred, unless positive evidence contradicts the supposition, that this system of education bears some relation of fitness to the state for which it is an initiation? Shall not the very same qualities which here are so sedulously fashioned and finished, be actually needed and used in that future world of perfection? Surely the idea is inadmissible that an instrument wrought up, at so much expense, to a polished fitness for service, is destined to be suspended forever on the palace walls of heaven, as a glittering bauble, no more to make proof of its temper!

A pious, but needless jealousy, lest the honor due to him "who worketh all in all" should be in any degree compromised, has perhaps had influence in concealing from the eyes of Christians the importance attributed in the Scriptures to subordinate agency; and thus, by a natural consequence, has impoverished and enfeebled our ideas of the heavenly state. But assuredly it is only while encompassed by the dimness and errors of the present life that there can be any danger of attributing to the creature the glory due to the Creator. When once with open eye that "excellent glory" has been contemplated, then shall it be understood that the divine wisdom is incomparably more honored by the skilful and faithful performances, and by the cheerful toils of agents who have been fashioned and fitted for service, than it could be by the bare exertions of irresistible power: and then, when the absolute dependence of creatures is thoroughly felt, may the beautiful orders of the heavenly hierarchy—rising, and still rising towards perfection—be seen and admired without hazard of forgetting him who alone is absolutely perfect, and who is the only fountain and first cause of whatever is excellent.

The Scriptures do indeed most explicitly declare, not only that virtue will be inamissible in heaven, but that its happiness will be unalloyed by fear, or pain, or want. But the mental associations formed in the present state make it so difficult to disjoin the idea of suffering and of sorrow from that of labor, and of arduous and difficult achievement, that we are prone to exclude action, as well as pain, from our idea of the future blessedness. Yet assuredly these notions may be separated; and if it be possible to imagine a perfect freedom from selfish solicitudes, a perfect acquiescence in the will, and a perfect confidence in the wisdom, power, and goodness of God, then also may we conceive of toils without sadness, of perplexities without perturbations, and of difficult or perilous service, without despondency or fear. The true felicity of beings furnished with moral sensibilities, must consist in the full play of the emotions of love, fixed on the centre of good; and this kind of happiness is unquestionably compatible with any external condition not positively painful: perhaps even another step might be taken; but our argument does not need it. Yet it should be remembered, that, in many signal and well-attested instances the fervor of the religious affections has almost or entirely obliterated the consciousness of physical suffering, and has proved its power to vanquish every inferior emotion, and to fill the heart with heaven, even amid the utmost intensities of pain. Much more, then, may these affections, when freed from every shackle, when invigorated by an assured possession of endless life, and when heightened by the immediate vision of the supreme excellence, yield a fulness of joy, consistently with many vicissitudes of external position.

Considerations such as these, if at all borne out by evidence of Scripture, may properly have place in connection with the topic of this section; for it is evident that the harassing perplexities which arise from the present dispensations of Providence might be greatly relieved by habitually entertaining anticipations of the future state somewhat less imbecile and luxurious than those commonly admitted by Christians.