istence of a Providence from the regularity and constancy observed in
the government of the universe but his chief object is to show, why, upon
the principle that a Providence exists, good men should be liable to
evils. The enquiry is conducted with a variety of just observations, and
great force of argument; by which the author vindicates the goodness and
wisdom of the Almighty, in a strain of sentiment corresponding to the
most approved suggestions of natural religion.

The next treatise, which is on Tranquillity of Mind, appears to have been
written soon after his return from exile. There is a confusion in the
arrangement of this tract; but it contains a variety of just
observations, and may be regarded as a valuable production.

(390) Then follows a discourse on the Constancy of a Wise Man. This has
by some been considered as a part of the preceding treatise; but they are
evidently distinct. It is one of the author's best productions, in
regard both of sentiment and composition, and contains a fund of moral
observations, suited to fortify the mind under the oppression of
accidental calamities.

We next meet with a tract on Clemency, in two books, addressed to Nero.
This appears to have been written in the beginning of the reign of Nero,
on whom the author bestows some high encomiums, which, at that time, seem
not to have been destitute of foundation. The discourse abounds with
just observation, applicable to all ranks of men; and, if properly
attended to by that infatuated emperor, might have prevented the
perpetration of those acts of cruelty, which, with his other
extravagancies, have rendered his name odious to posterity.

The discourse which succeeds is on the Shortness of Life, addressed to
Paulinus. In this excellent treatise the author endeavours to show, that
the complaint of the shortness of life is not founded in truth: that it
is men who make life short, either by passing it in indolence, or
otherwise improperly. He inveighs against indolence, luxury, and every
unprofitable avocation; observing, that the best use of time is to apply
it to the study of wisdom, by which life may be rendered sufficiently
long.

Next follows a discourse on a Happy Life, addressed to Gallio. Seneca
seems to have intended this as a vindication of himself, against those
who calumniated him on account of his riches and manner of living. He
maintained that a life can only be rendered happy by its conformity to
the di