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 We may try to escape from this conclusion by distinguishing an absolute and a contingent will of God, and arguing that pain, as such, is contrary, but under certain circumstances is not contrary, to the will of God. But this really abandons the whole position, since we do not know whether the case of our friend is covered by the 'certain circumstances' or not, and therefore are unable to dogmatise as to God's will in the matter. No one in his senses imagines that God wills pain for the sake of pain. Everyone would agree that, if sin had not come into the world, there would be no occasion for pain. But then sin has come into the world; the only condition of man with which we are acquainted is his fallen condition; in that fallen condition sin and suffering are mingled inextricably to a degree which utterly condemns dictation or dogmatism on our part. Ignorant people like ourselves must, then, be humble in our prayers. We bring our friend's illness before God; 'Lord, he whom Thou lovest is sick'; often God's love may be shown in the removal of the suffering; sometimes in the provision of grace sufficient to enable the sufferer to rejoice in his infirmities.

(11) What has been said in this paper is liable to an easy and obvious criticism. It