aggerated in broad day it sickens our sense with the dreary persistence of definite measurable reality. The man who looks with ghastly horror on all his property aflame in the dead of night, has not half the sense of destitution he will have in the morning, when he walks over the ruins lying blackened in the pitiless sunshine.

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It was probably a hard saying to the Pharisees, that 'there is more joy in heaven over one sinner that repenteth, than over ninety and nine just persons that need no repentance.' And certain ingenious philosophers of our own day must surely take offence at a joy so entirely out of correspondence with arithmetical proportion. But a heart that has been taught by its own sore struggles to bleed for the woes of anotherthat has ‘learned pity through suffering'—is likely to find very imperfect satisfaction in the 'balance of happiness,' 'doctrine of compensations,' and other short and easy methods of obtaining thorough complacency in the presence of pain; and for such a heart that saying will not be altogether dark. The emotions, I have observed, are but slightly influenced by arithmetical considerations: the mother, when her sweet lisping little ones have all been taken from her one after another, and she is hanging over her last dead babe, finds small consolation in the fact that the tiny dimpled corpse is but one of a necessary average, and that a thousand other babes brought into the world at the same time are doing well, and are likely to live; and if you stood beside that mother-if you knew her pang and shared it—it is probable you would be equally unable to see a ground of complacency in statistics.

Doubtless a complacency resting on that basis is highly rational; but emotion, I fear, is obstinately irrational: it insists on caring for individuals; it absolutely refuses to adopt the quantitative view of human anguish, and to admit that thirteen happy lives are a set-off against twelve miserable lives, which leaves a clear balance on the side of satisfaction. This is the inherent imbecility of feeling, and one must be a great philosopher to have got quite clear of all that, and to have emerged into the serene air of pure intellect, in which it is evident that individuals really exist for no other purpose than that abstractions may be drawn from them-abstractions that may rise from heaps of ruined lives like the sweet savour of a sacrifice in the nostrils of philosophers, and of a philosophic Deity. And so it comes to pass that for the man who knows sympathy because he has known sorrow, that old, old saying about the joy of angels over the repentant sinner outweighing their joy over the ninety-nine just, has a meaning which does not jar with the language of his own heart. It only tells him, that for angels too there is a transcendent value in human pain, which refuses to be settled by equations; that the eyes of angels too are turned away from the serene happiness of the righteous to bend with yearning pity on the poor erring soul wandering in the desert where no water is ; that for angels too the misery of one casts so tremendous a shadow as to eclipse the bliss of ninety-nine.

No wonder the sick-room and the lazaretto have so often been a refuge from the tossings of intellectual doubt a place of repose for the worn and wounded spirit. Here is a duty about which all creeds and all

philosophies are at one: here, at least, the conscience will not be dogged by doubt, the benign impulse will not be checked by adverse theory: here you may begin to act without settling one preliminary question. To moisten the sufferer's parched lips through the long night-watches, to bear up the drooping head, to lift the helpless limbs, to divine the want that can find no utterance beyond the feeble motion of the hand or beseeching glance of the eye-these are offices that demand no self-questionings, no casuistry, no assent to propositions, no weighing of consequences. Within the four walls where the stir and glare of the world are shut out, and every voice is subdued—where a human being lies prostrate, thrown on the tender mercies of his fellow, the moral relation of man to man is reduced to its utmost clearness and simplicity: bigotry cannot confuse it, theory cannot pervert it, passion, awed into quiescence, can neither pollute nor perturb it. As we bend over the sick-bed, all the forces of our nature rush towards the channels of pity, of patience, and of love, and sweep down the miserable choking drift of our quarrels, our debates, our would-be wisdom, and our clamorous selfish desires. This blessing of serene freedom from the importunities of opinion lies in all simple direct acts of mercy, and is one source of that sweet calm which is often felt by the watcher in the sick-room, even when the duties there are of a hard and terrible kind.

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The idea of duty, that recognition of something to be lived for beyond the mere satisfaction of self, is to the moral life what the addition of a great central ganglion is to animal life. No man can begin to

mould himself on a faith or an idea without rising to a higher order of experience: a principle of subordination, of self-mastery, has been introduced into his nature; he is no longer a mere bundle of impressions, desires, and impulses.

The blessed work of helping the world forward, happily does not wait to be done by perfect men ; and I should imagine that neither Luther nor John Bunyan, for example, would have satisfied the modern demand for an ideal hero, who believes nothing but what is true, feels nothing but what is exalted, and does nothing but what is graceful. The real heroes, of God's making, are quite different: they have their natural heritage of love and conscience which they drew in with their mother's milk; they know one or two of those deep spiritual truths which are only to be won by long wrestling with their own sins and their own sorrows; they have earned faith and strength so far as they have done genuine work; but the rest is dry barren theory, blank prejudice, vague hearsay. Their insight is blended with mere opinion; their sympathy is perhaps confined in narrow conduits of doctrine, instead of flowing forth with the freedom of a stream that blesses every weed in its course; obstinacy or self-assertion will often interfuse itself with their grandest impulses; and their very deeds of self-sacrifice are sometimes only the rebound of a passionate egoism.

Convenience, that admirable branch system from the main line of self-interest, makes us all fellow-helpers in spite of adverse resolutions. It is probable that no

speculative or theological hatred would be ultimately strong enough to resist the persuasive power of convenience that a latitudinarian baker, whose bread was honourably free from alum, would command the custom of any dyspeptic Puseyite; that an Arminian with the toothache would prefer a skilful Calvinistic dentist to a bungler stanch against the doctrines of Election and Final Perseverance, who would be likely to break the tooth in his head; and that a Plymouth Brother, who had a well-furnished grocery shop in a favourable vicinage, would occasionally have the pleasure of furnishing sugar or vinegar to orthodox families that found themselves unexpectedly 'out of' these indispensable commodities.

The drowning man, urged by the supreme agony, lives in an instant through all his happy and unhappy past when the dark flood has fallen like a curtain, memory, in a single moment, sees the drama acted over again. And even in those earlier crises, which are but types of death—when we are cut off abruptly from the life we have known, when we can no longer expect to-morrow to resemble yesterday, and find ourselves by some sudden shock on the confines of the unknown-there is often the same sort of lightningflash through the dark and unfrequented chambers of memory.

In this artificial life of ours, it is not often we see a human face with all a heart's agony in it, uncontrolled by self-consciousness; when we do see it, it startles us as if we had suddenly waked into the real world of which this everyday one is but a puppet-show copy.