miseries follows. Are those miseries to be attributed, in any sense, to the Divine Providence, to the good Creator, to our God above? Are they not all the direct effects of the bad passions of men? In such case, are not those physical evils, those bodily sufferings, the direct consequences of moral evil? are they not the effect of the indulgence of sinful inclinations on the part of rulers, or on the part of a whole people? It may be said,—the innocent suffer together with the guilty,—innocent wives and children, and well-disposed citizens, as well as the fierce soldiery and the lovers of war: is this just? But how is that possible to be prevented? While in this lower world, we are bound together in such close social and national ties, that we must in a greater or less degree, enjoy together and suffer together. Yet the good, while they may suffer outwardly in a degree, through their necessary connection with the evil,—yet have, within, a peculiar comforter which the others have not,—the presence of their God, and with it that peace, which the world, as it did not give, so cannot take away.
But while, thus, some wars are necessarily permitted, as the less of two evils, who can tell how many are restrained or prevented by the watchful care of Divine Providence!—how many wicked attempts frustrated, how many ambitious designs discovered and checked in the bud! We have many very striking proofs of this, in the history of the world, during the last thirty-five years. How many threatenings of wars have there been,—how many gatherings of lowering clouds on the horizon,—how many wordy contests of diplomacy, and the rousing of angry feelings between nations! Yet, still, the shining car of peace has kept on its way,
