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