The Caucasian. (Clinton, N.C.) 188?-1913, 1892-02-18

! stantly the signal Of danger is flashed to
the brain and | withdraw to position
. of safety. Ii expose my body 10 the
FIRE, Instantly l am informed of the fact
i OF danger. Suppose pain were eliminated
from the physical world-a man might
approach me in the darkness, thrust his
dagger through my side and sever an
artery with his keen blade without nv
knowing that he had touched me. /
might be slain in moment simply for
the lack Of warning; for the vital organs
that are within the citadel OF the BODY
have little or 10 sensitiyeness to pain.
The human heart has been exposed in
the body Of a living man by a wound in
the side. You can thrust your hand
into the body and take hold of the throb-
bling heart of live man and he will
not be aware that you have touched
him. Pain is the friendly, outer senti-
mel that kindly warns us of the approach
of danger and points Us to the way of
safety.
As we rise in the scale Of being this
provision for safety becomes more and
more complicated and the possibility Of
pain increases with the possibility of
life. Beginning with the cell life in
which there is no pain, and climbing in
the scale up to the consummate climax
of life in man, we find this law to hold
good through the whole way. You rec
ogniZe the fact, therefore, that the pro-
vision for producing the highest possible
life is one in which pain is necessary
constituent. Pain, in other words, we
find to be one of the manifestations of
infinite love. 1t is sometimes very diff |
cult for us to understand this during
the process of pain. We observe this |
| difficulty of expounding the mystery of |.
| pain, especially in parental government, |
which is closest to divine government |
1t used to be hard for me to understand |
this problem myself at some of the in
terviews my father used to hold with
me in the twilight of the apple orchard.
| | thought that if he loved me he had a
poor way Of showing it. But as | look
| back now | am confident that he did |
love me, and that my inability to see it
| then was fact due to my own short
| sightedness rather than his lack OF love.
| Suppose We have a world in which
! there is no injustice. Such a world
| could not frame definition of justice.
| Justice is the result of mans choosing
right. Wedo not say that machine has
performed just act when it has woven
piece of cloth, performing well its
functions. We do not say that the ma
chine did an unjust act when it seizes
the operators hand and tears it to
pieces. A machine is neither just nor
unjust. Justice is of the freedom of the
11,nro1 yx-nz1H |
dom, we would have no morals If we
desire to have no injustice, we can make
such a world, but it would be a much
smaller world than the world we have
STATUE OR BOoTBLACK?
We will make a world now without
injustice or pain or suffering. | passed
a gentleman this morning in Madison ,
square. | passed the same gentleman
IN the same square, in the same place,
about nine years ago. He was sitting
calmly on an elevated seat. He seemed
serenely happy. He knows no such :
thing as suffering. All days are as one !;
He enjoys a storm as well as day of !,
sunlight. He knows no want, no sorrow.
no pain, no temptation, no trial. But 6
the trouble about him is that he is made \
out Of bronze and sits calmly on a solid
stone pedestal. Near this statue, OBJ
serve, sitting On the curbstone, little
waif, ragged, tired, shivering in the
cold, hungry. As look at his pinched !
form l wonder how many days in his
life yet to live he will go hungry.
wonder how many nights he will crawl :
into some barrel under some stoop to es-
cape the fierce winds of winter, and find :
rest for his aching little body. And vet
as look from this bundle of rags on the
curbstone up to the bronze statue I'd
rather thousand times be that miser-
able, ragged bootblack with his power
to suffer and to love than be the proud
est statue that ever adorned marble or
granite pyramid. never saw a man in
my life who would not choose thus.
The world Of freedom. the world of \
life, the world of morals with its dual 1t
possibilities OF infinite joy. of infinite y
sorrow, take it where you will and when / 3
you Will. infinite in height above the :
world Of mechanics. O.
Out Of this free world, then, of law, 81
the physical and moral perfection must I,
emerge III triumph at last. The fittest .,
must survive in the physical and in theI :. :
moral world. Justice does not fail. The q
colonel says that justice does not tri- c,
oInph, but Justice does triumph in the +,
END. 1t Is altogether the exception for
Justice not to triumph even within the "
domain Of time. If it do not triumph g
for the moment it does triumph in the o
end. ::
Haman was unjust and cruel. He
oulIt a gallows on which to hang Nor 81
decai, but we read this sentence at the F
close OF the drama, $50 they hanged to
halnan on the gallows that he had 10
prepared for Mordecai." They always
DO hang Hannah on the gallows that he III
for Mordecai. Evil is suicidal hi
and destroys itself. Evil builds the GAL or
lows for innocence, but evil is. uncon-
sclously preparing the gallows for itself.
Inc only reason why there is an excep-
lion to the rule that justice does tri-
lihpn Is that Justice is Of the eternities.
while our field of observation is of the ca
mite. Within this finite field the rule IN
S that Justice does triumph in the long u
'un' and therefore we know that it will ca
without exception in tie end. es
RUSSIAN FAMINE SO
The reign of ls.w, therefore. is the %
,elSn OF love. The thousand apparent w w
'rueltles OF nature are incidents to the w
,elgn OF law. We would not DESTROY o.
ne reign of law and inaugurate the oV
'elsn OF chaos. The reign Of law al so
ways Is the reign of love. Nature does ma
lot forget her duty to the human race. est
nature has never failed to provide an TIT
harvest for man. The spring tf'
never forgets to come. The flowers sa'
lever forget to bloom. The seasons 81,
.iways come Ii sheir order and with 81;
helr rlch burden Of treasure for the 00'
ace. Why famine in Russia2 Is ma tn,
ure to blame? Did she not send forth Ito
Ter superabundance through the earth ye
- ahlsrlea, and do we not girt the earth est
; ~, a our shlps today? Whose fault is it de-