As St. Augustine long ago pointed out, in his letter to Anastasius (_Ep._ cxlv. 7, 8), and Hooker also (_Eccl. Pol._ V. xlviii. 13), there is no inconsistency in teaching such doctrine, and yet praying, "Lead us not into temptation." Not only is there no sin in shrinking from both external trials and internal temptations, or in desiring to be freed from such things; but such is the weakness of the human will, that it is only reasonable humility to pray to God not to allow us to be subjected to severe trials. Nevertheless, when God, in His wisdom, has permitted such things to come upon us, the right course is, not to be cast down and sorrowful, as though something quite intolerable had overtaken us, but to rejoice that God has thought us capable of enduring something for His sake, and has given us the opportunity of strengthening our patience and our trust in Him. This doctrine of joy in suffering, which at first sight seems to be almost superhuman, is shown by experience to be less hard than the apparently more human doctrine of resignation and fortitude. The effort to be resigned, and to suffer without complaining, is not a very inspiriting effort. Its tendency is towards depression. It does not lift us out of ourselves or above our tribulations. On the contrary, it leads rather to self-contemplation and a brooding over miseries. Between mere resignation and thankful joy there is all the difference that there is between mere obedience and affectionate trust. The one is submission; the other is love. It is in the long run easier to rejoice in tribulation, and be thankful for it, than to be merely resigned and submit patiently. And therefore this "hard saying" is really a merciful one, for it teaches us to endure trials in the spirit that will make us feel them least. It is not only "a good thing to sing praises unto our God;" it is also "a joyful and pleasant thing to be thankful" (Ps. cxlvii. 1). And here it may be noticed that St. James is no Cynic or Stoic. He does not tell us that we are to anticipate misfortune, and cut ourselves off from all those things the loss of which might involve suffering; or that we are to trample on our feelings, and act as if we had none, treating sufferings as if they were non-existent, or as if they in no way affected us. He does not teach us that as Christians we live in an atmosphere in which excruciating pain, whether of body or mind, is a matter of pure indifference, and that such emotions as fear or grief under the influence of adversity, and hope or joy under the influence of prosperity, are utterly unworthy and contemptible. There is not a hint of anything of the kind. He points out to us that temptations, and especially external trials, are really blessings, if we use them aright; and he teaches us to meet them in that conviction. And it is manifest that the spirit in which to welcome a blessing is the spirit of joy and thankfulness.