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retreat, somewhat sharply, as if in anger, Darrell's voice answered the knock.

      "Who's there?"

      "George Morley."

      Darrell opened the door.

      CHAPTER II

      "A GOOD ARCHER IS NOT KNOWN BY HIS ARROWS, BUT HIS AIM." "A GOOD MAN IS NO MORE TO BE FEARED THAN A SHEEP." "A GOOD SURGEON MUST HAVE AN EAGLE'S EYE, A LION'S HEART, AND A LADY'S HAND." "A GOOD TONGUE IS A GOOD WEAPON." AND DESPITE THOSE SUGGESTIVE OR ENCOURAGING PROVERBS, GEORGE MORLEY HAS UNDERTAKEN SOMETHING SO OPPOSED TO ALL PROVERBIAL PHILOSOPHY THAT IT BECOMES A GRAVE QUESTION WHAT HE WILL DO WITH IT.

      "I come," said George, "to ask you one of the greatest favours a man can confer upon another; it will take some little time to explain. Are you at leisure?"

      Darrell's brow relaxed.

      "Seat yourself in comfort, my dear George. If it be in my power to serve or to gratify Alban Morley's nephew, it is I who receive a favour." Darrell thought to himself—"The young man is ambitious—I may aid in his path towards a See!"

      GEORGE MORLEY.—"First let me say that I would consult your intellect on a matter which habitually attracts and engages mine—that old vexed question of the origin and uses of Evil, not only in the physical, but the moral world; it involves problems over which I would ponder for hours as a boy—on which I wrote essays as a schoolman—on which I perpetually collect illustrations to fortify my views as a theologian."

      "He is writing a book," thought Darrell, enviously; "and a book on such a subject will last him all his life. Happy man!"

      GEORGE MORLEY.—"The Pastor, you know, is frequently consulted by the suffering and oppressed; frequently called upon to answer that question in which the scepticism of the humble and the ignorant ordinarily begins: 'Why am I suffering? Why am I oppressed? Is this the justice of Providence? Has the Great Father that benign pity, that watchful care for His children, which you preachers tell us?' Ever intent on deducing examples from the lives to which the clue has become apparent, must be the Priest who has to reason with Affliction caused by no apparent fault; and where, judged by the Canons of Human justice, cloud and darkness obscure the Divine—still to 'vindicate the ways of God to man.'"

      DARRELL.—"A philosophy that preceded, and will outlive, all other schools. It is twin-born with the world itself. Go on; though the theme be inexhaustible, its interest never flags."

      GEORGE MORLEY.—"Has it struck you, Mr. Darrell, that few lives have ever passed under your survey; in which the inexpressible tenderness of the Omniscient has been more visibly clear than in that of your guest, William Losely?"

      DARRELL (surprised).—"Clear? To me, I confess that if ever there were an instance in which the Divine tenderness, the Divine justice, which I can never presume to doubt, was yet undiscernible to my bounded vision, it is in the instance of the very life you refer to. I see a man of admirable virtues—of a childlike simplicity of character, which makes him almost unconscious of the grandeur of his own soul—involved by a sublime self-sacrifice—by a virtue, not by a fault—in the most dreadful of human calamities—ignominious degradation;—hurled in the midday of life from the sphere of honest men—a felon's brand on his name—a vagrant in his age; justice at last, but tardy and niggard, and giving him but little joy when it arrives; because, ever thinking only of others, his heart is wrapped in a child whom he cannot make happy in the way in which his hopes have been set!—George-no, your illustration might be turned by a sceptic into an argument against you."

      GEORGE MORLEY.—"Not unless the sceptic refused the elementary starting- ground from which you and I may reason; not if it be granted that man has a soul, which it is the object of this life to enrich and develop for another. We know from my uncle what William Losely was before this calamity befel him—a genial boon-companion—a careless, frank, 'good fellow'—all the virtues you now praise in him dormant, unguessed even by himself. Suddenly came CALAMITY!—suddenly arose the SOUL! Degradation of name, and with it dignity of nature! How poor, how slight, how insignificant William Losely the hanger-on of rural Thanes compared with that William Waife whose entrance into this house, you—despite that felon's brand when you knew it was the martyr's glory,—greeted with noble reverence; whom, when the mind itself was stricken down—only the soul left to the wreck of the body—you tended with such pious care as he lay on—your father's bed! And do you, who hold Nobleness in such honour—do you, of all men, tell me that you cannot recognise that Celestial tenderness which ennobled a Spirit for all Eternity?"

      "George, you are right," cried Darrell; "and I was a blockhead and blunderer, as man always is when he mistakes a speck in his telescope for a blotch in the sun of a system."

      GEORGE MORLEY.—"But more difficult it is to recognise the mysterious agencies of Heavenly Love when no great worldly adversity forces us to pause and question. Let Fortune strike down a victim, and even the heathen cries, 'This is the hand of God!' But where Fortune brings no vicissitude; where her wheel runs smooth, dropping wealth or honours as it rolls—where Affliction centres its work within the secret, unrevealing heart—there, even the wisest man may not readily perceive by what means Heaven is admonishing, forcing, or wooing him nearer to itself. I take the case of a man in whom Heaven acknowledges a favoured son. I assume his outward life crowned with successes, his mind stored with opulent gifts, his nature endowed with lofty virtues; what an heir to train through the brief school of earth for due place in the ages that roll on for ever! But this man has a parasite weed in each bed of a soul rich in flowers;—weed and flowers intertwined, stem with stem—their fibres uniting even deep down to the root.

      "Can you not conceive with what untiring vigilant care Heaven will seek to disentangle the flower from the weed?—how (let me drop inadequate metaphor)—how Heaven will select for its warning chastisements that very error which the man has so blent with his virtues that he holds it a virtue itself?—how, gradually, slowly, pertinaciously, it will gather this beautiful nature all to itself—insist on a sacrifice it will ask from no other? To complete the true nature of poor William Losely, Heaven ordained the sacrifice of worldly repute; to complete the true nature of Guy Darrell, God ordains him the sacrifice of PRIDE!"

      Darrell started-half rose; his eye flashed-his cheek paled; but he remained silent.

      "I have approached the favour I supplicate," resumed George, drawing a deep breath, as of relief. "Greater favour man can scarcely bestow upon his fellow. I entreat you to believe that I respect, and love, and honour you sufficiently to be for a while so lifted up into your friendship that I may claim the privilege, without which friendship is but a form;—just as no freedom is more obnoxious than intrusion on confidence withheld, so no favour, I repeat, more precious than the confidence which a man of worth vouchsafes to him who invites it with no claim but the loyalty of his motives."

      Said Darrell, softened, but with stateliness: "All human lives are as separate circles; they may touch at one point in friendly approach, but, even where they touch, each rounds itself from off the other. With this hint I am contented to ask at what point in my circle you would touch?"

      GEORGE MORLEY.—"I thank you gratefully; I accept your illustration. The point is touched; I need no other." He paused a moment, as if concentrating all his thoughts, and then said, with musing accents: "Yes, I accept your illustration; I will even strengthen the force of the truth implied in it by a more homely illustration of my own. There are small skeleton abridgments of history which we give to children. In such a year a king was crowned—a battle was fought; there was some great disaster, or some great triumph. Of the true progress and development of the nation whose record is thus epitomised—of the complicated causes which lead to these salient events—of the animated, varied multitudinous life which has been hurrying on from epoch to epoch, the abridgment tells nothing. It is so with the life of each individual man: the life as it stands before us is but a sterile epitome—hid from our sight the EMOTIONS which are the People of the Heart. In such a year occurred a visible something—a gain—a loss—a success—a disappointment; the People of the Heart crowned or deposed a King. This is

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