H Review No 141 The article on Pascal) We may doubt whether there is more essential religiousness in this seeking of sorrow as a mortification,--in this monastic self-laceration and exclusion,--than in the morbid misery of the hypochondriac. Neither comprehends the whole of life, nor is adapted to its realities. Christ was "a man of sorrows and acquainted with grief;" but he was also full of sympathy with all good, and enjoyed the charm of friendship, and the light of existence. Around that great Life gather many amenities. Below that face of agony beats a heart familiar with the best affections of human nature; otherwise, we may believe, the agony would not appear. The sadness of that last supper indicates the breaking up of many joyful communions and the history which closes in the shadow of the cross mingles with the festival of Cana, and lingers around the home at Bethany. But I remark, once more, that while Christianity neither despises nor affects to desire sorrow, it clearly recognizes its great and beneficial mission. In one word, it shows its disciplinary character, and thus practically interprets the mystery of evil. It regards man as a spiritual being, thrown upon the theatre of this mortal life not merely for enjoyment, but for training,--for the development of spiritual affinities, and the attainment of spiritual ends. It thus reveals a weaning, subduing, elevating power, in sorrow. The origin of evil may puzzle us;--its use no Christian can deny. A sensual philosophy may shrink from it, in all its aspects, and retreat into a morbid skepticism or a timid submission. If we predicate mere happine