When a little child sets a chair for God, does God take the chair or does he not? God is the God of little children, and is at home with them.
For Saffy, she was a thing of smiles and of tears just as they chose to come. She had not a suspicion yet that the exercise of any operative power on herself was possible to her—not to say required of her. Many men and women are in the same condition who have grown cold and hard in it; she was soft and warm, on the way to awake and distinguish and act. Even now when a good thought came she would give it a stranger's welcome; but the first appeal to her senses would drive it out of doors again.
Before their ramble was over, what with the sweet twilight gladness of Mark, the merry noonday brightness of Saffy, and the loveliness all around, the heart of Hester was quiet and hopeful as a still mere that waits in the blue night the rising of the moon. She had some things to trouble her, but none of them had touched the quick of her being. Thoughtful, therefore in a measure troubled, by nature, she did not know what heart-sickness was. Nor would she ever know it as many must, for her heart went up to the heart of her heart, and there unconsciously laid up store against the evil hours that might be on their way to her. And this day her thoughts kept rising to Him whose thought was the meaning of all she saw, the center and citadel of its loveliness.
For if once the suspicion wake that God never meant the things that go to and fro in us as we gaze on the world, that moment is the universe worthless as a doll to a childless mother. If God be not, then steam-engine and flower are in the same category. No; the steam-engine is the better thing, for it has the soul of a man in it, and the flower has no soul at all. It cannot mean if it is not meant. It is God that means everything as we read it, however poor or mingled with mistake our reading may be. And the soothing of his presence in what we call nature, was beginning to work on Hester, helping her toward that quietness of spirit without which the will of God can scarce be perceived.
CHAPTER XXIII.
DOWN THE HILL.
When Franks, the acrobat, and his family left Mrs. Baldwin's garret to go to another yet poorer lodging, it was with heavy hearts: they crept silent away, to go down yet a step of the world's stair. I have read somewhere in Jean Paul of a curiously contrived stair, on which while you thought you were going down you were really ascending: I think it was so with the Frankses and the stair they were upon. But to many the world is but a treadmill, on which while they seem to be going up and up, they are only serving to keep things going round and round.
I think God has more to do with the fortunes of the poor a thousand fold than with those of the rich. In the fortunes of the poor there are many more changes, and they are of greater import as coming closer to the heart of their condition. To careless and purblind eyes these fortunes appear on an almost dead level of toil and privation; but they have more variations of weather, more chequers of sunshine and shade, more storms and calms, than lives passed on airier slopes. Who could think of God as a God like Christ—and other than such he were not Godand imagine he would not care as much for the family of John Franks as for the family of Gerald Raymount? It is impossible to believe that he loves such as Cornelius or Vavasor as he loves a Christopher. There must be a difference! The God of truth cannot love the unlovely in the same way as he loves the lovely. The one he loves for what he is and what he has begun to be; the other he loves because he sorely needs love—as sorely as the other, and must begin to grow lovely one day. Nor dare we forget that the celestial human thing is in itself lovely as made by God, and pitiably lovely as spoiled by man. That is the Christ-thing which is the root of every man, created in his image—that which, when he enters the men, he possesses. The true earthly father must always love those children more who are obedient and loving—but he will not neglect one bad one for twenty good ones. "The Father himself loveth you because ye have loved me;" but "There is more joy in heaven over one sinner that repenteth than over ninety and nine that need no repentance." The great joy is the first rush of love in the new-opened channel for its issue and entrance.
The Frankses were on the down-going side of the hill Difficulty, and down they must go, unable to help themselves. They had found a cheaper lodging, but entered it with misgiving; their gains had been very moderate since their arrival in London, and their expenses greater than in the country. Also Franks was beginning to feel or to fancy his strength and elasticity not quite what they had been. The first suspicion of the approach of old age and the beginning of that weakness whose end is sure, may well be a startling one. The man has begun to be a nobody in the world's race—is henceforth himself but the course of the race between age and death—a race in which the victor is known ere the start. Life with its self-discipline withdraws itself thenceforth more to the inside, and goes on with greater vigor. The man has now to trust and yield constantly. He is coming to know the fact that he was never his own strength, had never the smallest power in himself at his strongest. But he is learning also that he is as safe as ever in the time when he gloried in his might—yea, as safe as then he imagined himself on his false foundation. He lays hold of the true strength, makes it his by laying hold of it. He trusts in the unchangeable thing at the root of all his strength, which gave it all the truth it had—a truth far deeper than he knew, a reality unfathomable, though not of the nature he then fancied. Strength has ever to be made perfect in weakness, and old age is one of the weaknesses in which it is perfected.