of sin probably which suggests the idea of vengeance, and to a righteous man it would be merely sublime without being awful. This is one of those cases in which a man hesitates to refer his safety to his prudence, as the putting up of a lightning-rod. There is no lightning-rod by which the sinner can avert the avenging Nemesis. Though I should put up a rod, if its utility were satisfactorily demonstrated to me, yet, so mixed are we, I should feel myself safe or in danger quite independently of the senseless rod. There is a degree of faith and righteousness in putting up a rod as well as in trusting without one, though the latter, which is the rarer, I feel to be the more effectual rod of the two. It only suggests that impunity in respect to all forms of death or disease, whether sickness or casualty, is only to be attained by moral integrity. It is the faith with which we take medicine that cures us. Otherwise we may be cured into greater disease. In a violent tempest we both fear and trust. We are ashamed of our fear, for we know that a righteous man would not suspect danger, nor incur any. Wherever a man feels fear, there is an avenger. The savage's and the civilized man's instincts are right. Science affirms too much. Science assumes to show why the lightning strikes a tree, but it does not show us the moral why any better
