Curiosities of Heat

to look upon other sides also; and if there be a Satan, as the Bible teaches, I think he must be marshaling all his legions to overwhelm me by the force of his impetuous assaults.

wish very much to propose. I have no objections to make to the marks of wisdom and benevolent design seen in the works of creation which I cannot myself answer and remove. Good-will and goodness to the inhabitants of the earth lie on the very surface of things; or, if I go beneath the surface, I find them no less manifest in the profoundest and subtlest arrangements of the universe. If I say, 'This is all the work of chance,' my very language is self-contradictory and looks me out of countenance, for the very idea of chance is the opposite of wise and orderly arrangement. The differ

the whole universe is concentrated in the nature of matter, and, if it be possible, infinite subtlety of design is doubly manifest. To create a machine which, upon its elements being thrown into an indiscriminate pile, shall arrange itself, ad

do I see that I gain any advantage or give any explanation of the universe by attributing to matter everything which others refer to an intelligent and almighty Creator. The distinction between mind and matter is that mind is endowed with intelligence and will, while matter has neither intelligence nor will, but only blind forces, blind attractions and repulsions. If I attribute the order, beauty, design, and benevolence of the universe to mere matter, I clothe matter with the attributes of spirit. In fact, I only set up another

t this point is not singular; I think the Holy Spirit of God has been leading you and has brought you to your present position. I trust in God that he will lead you still farther. You have great cause for thankfulness and great cause for trembling. Let me caution you: be careful how you treat the divine Spirit; walk softly; be honest, sincere, and simple-hearted as a little child. 'Except a man bec

e as capable of suffering as of enjoyment, and there are appliances provided which are certain to inflict that pain of which man is capable. How is this provision for

in the good providence of God would lead u

sposer of human affairs, I will admit whatever you shall have to say afterward, and I shall feel that the gospel of Christ comes to man and comes to me with a moral force which ought not to be resisted. I know that I have no right to

all be very glad to have you spend the time

alk upon the ministry of pain should

I know that we were never so

will not be because I have given the subject little thought or have had little experience of suffering. The Lord has led me by a rugged road; he has given me tears to drink and mingled my cup with weepi

enevolent and partly malignant. If God is good at all, he is wholly good. Nor can we believe that a good being and an evil being-God and Satan-hold joint sway over the universe and co-operated in the work of creation, and that the good is to be ascribed to the one, and the pain and suffering to the other. Whether we can explain it or not, we must believe that there is a good reason for the existence of suffering;

t least believe what Paul declares to be needful: 'He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.' We must also believe our own consciences when they testify that men are responsible, fre

for that would require half a score of volumes, nor will I deny the testimony of m

no sufferings would warn them of danger. They would drink poison, and no pain would bid them make haste to take the antidote. Tear men limb from limb, hew them in pieces with the sword, and no painful sensations would rouse them to self-defence. Without this benevolent provision of pain the race of man could hardly be saved from extinction. How much more would this be true of the animal tribes, which are wholly dependent on instinct for guidance and impulse to action! We accordingly find pain possible in those parts of the body where pain can subserve the purpose of protection; elsewhere no provision is made for pain. Nerves of sensation abound in those parts which require especial care or are especially exposed. The skin is exposed, therefore the skin is well supplied with nerves. The parts beneath the skin are less exposed, and are injured only by first wounding the skin; they are therefore less sensitive. The heart, though so very important, is almost insensible to pain, because the capacity of suffering at that point would confer no protection

s the divine alarum placed within the soul to remind men that they have done evil and received moral damage which must be repaired. It is the moral goad which pricks men to warn them to turn from wicke

and abhors sin. Remorse of conscience is the shadow of the Creator's frown, the voice of his eternal indignation echoing and re-echoing in the soul of man. It is the divine wrath penetrating the human spirit and making itself felt. As the holy God abhors sin for ever, the wicked must expect to feel that abhorrence for ever. He who puts himself into a rebellious position toward his Creator must stand in that unnatural attitude guilty and suffering. We can conceive that this

in evil; their last state is worse than the first. There is no healing power in the man which can renovate his heart and bring him back to holiness. It would seem as if some satanic power were hurrying the human race along the road to ruin. If men are to be saved, it must be by a force of renovation outside of themselves, which shall reverse the evil bias of their nature. You say that the world

e thought I have given to the subjec

ve everything done to suit them at home are the most unman

indolence and ease. His will would be the selfishness of self-will rather than an intelligent, reasonable self-control. There would be no tenderness and power of love, no endurance and patience in labor, no strength of moral purpose under temptation, no self-denial and self-sacrifice of love for the good of others or for the attainment of a higher blessedness, no faith in God nurtured in darkness and trial. We should have a mushroom growth of luxurious tastes and indolent ease, impulsiveness and impatience, strength only in selfish, passionate self-will and rampant, luxuriant vices. No other result would be possible with creatures like us. Strength is developed only under circumstances which call for the exercise of strength. A certain hardness and hardihood of living i

for him to recover himself. Now in his old age he works for a small salary in the office of another. But he is as cheerful and as grateful as if he had all that heart could wish, and had never in his life suffered a pang. I think he verily believes that everything which has befallen him has been an expression of God's love for him. He sheds no tears except for the griefs of others. I think h

-member being like Deacon Smith, we could hardly expect such a character to be nurtured in a day or a year. Deacon Smith has become what he is by a lifetime of severest spiritual discipline and pati

iever must walk in the footsteps of Jesus. As Christ first came into a condition of sympathy with man, so must man come into a condition of sympathy with him. The believer must share and repeat, in a feebler way, of course, the experiences of the Lord Jesus. He must fill up that which is behind of the sufferings of his Saviour. By this union with Christ in the discipline of pain the Christian is prepared for a union of blessedness. 'If we suffer, we shall also reign with him.' How broad and deep this union of the believer with Ch

th's experience of life, I could form a better opinion. As much as this I can see to be true-that provision for bodily pain is a safeguard to the happiness and life of men, and that a world which should ant

a far more exceeding and eternal weight of glory.' The ministry of pain is a ministry of love only to those who submit to Christ. To those who kick at God's mercies the best blessings turn to evils and curses; to the faithful in Christ the greatest griefs and calamities become choice blessings. A

saying this. I see how it is that so large a part of the pains of life is found in the end to accomplish no good. The

nnot tell. That depends upon yourself, upon your coming through Christ to God as your heavenly Father. It is my earn

something better than a few years of mingled pain and pleasure, overshadowed by most pain

and reach out your hands toward the worthiest destiny! But remember that there is a dest

a death

the fleet

eternal t

he secon

oon experience the new birth by which old things pass away and all things become new. He knew that time is an element even in the operations of the Spirit, and he feared to shake th