The inuring process which I hold to be impossible in the cases mentioned is, however, practicable and frequent in almost all cases of inferior suffering. But, while all join in thanking God for this, there is a wide difference in the view taken of the fact by those who feel and those who only observe it. To the last, it is a clear and satisfactory truth, shining on the rock of futurity, which they can sit and gaze at from the window of their ease, commenting on the blessing of such a beacon-light to those who need it. To those who need it, meanwhile, it is far far off--sometimes hidden and sometimes despaired of, as the waves and the billows go over them, and the point can be reached only through sinkings and struggles, and fears and anguish, with scanty breathing-times between. Why is this not admitted in the case of the invalid as it is in that of the person losing a sense? One who is becoming blind or deaf is sure to grow inured in time; but through what a series of keen mortifications, of bitter privations! Every one sees and understands this; while in the case of the invalid, many spring to the conclusion, overlooking the process of discipline which has, in that case, as in the other, to be undergone. It should never be forgotten how different a thing it is to read off this lesson from the clear print of assertion or observation, and to learn it experimentally, at a scarcely perceptible rate, “line upon line and precept upon precept;” when every line is burnt in by pain, and the long series of precepts are registered by their degrees of anguish. When the nature of the process has been sufficiently dwelt upon to be understood--that the hearts of the happy may be duly softened, and those of the suffering duly cheered by sympathy--then let all good be said of the inuring process; at least all the good that is true; and that is much. No wise man will declare that it is the best and healthiest condition for any one. No wise man will deny that the healthiest moral condition is found where there is the most abundant happiness. Happiness is clearly the native, heavenly atmosphere of the soul--that in which it is “to live and move and have its being” hereafter, and in proportion to its share of which, now and here, it makes its heavenly growth. The divinest souls--the loftiest, most disinterested and devoted--all unite in one testimony, that they have been best when happiest; that they were then most energetic and spontaneously devoted--least self-conscious. This must and may joyfully be granted. But, as the mystery of evil is all round about us, as we have no choice whether or not to suffer, we may be freely thankful next for the inuring process, as being the possible means, though inferior to happiness, of divine ends.