"Yes, father, yes!" they answered together, nowise terrified by the awful threat—which was not a little weakened by the fact that they had heard it every day of their lives, and not yet known it carried into execution.
But having been thus advised that his children were awake, the father, without the least hypocrisy, conscious or unconscious, changed his tone: in the presence of his children he preferred looking at the other side of the argument. After a few moments' silence he began again thus:—
"Yes, as you was sayin', wife, an' I knows as you're always in the right, if the right be anyhows to be got at—as you was sayin', I say, there's no sayin' when that same as we was a speakin' of—the Almighty is the man I mean—no sayin', I say, when he may come to see as we have, as I may say, had enough on it, an' turn an' let us have a taste o' luck again! Luck's sweet; an' some likes, an' it may be as he likes to give his childer a taste o' sweets now an' again, just as you and me, that is when we can afford it, an' that's not often, likes to give ourn a bull's-eye or a suck of toffy. I don't doubt he likes to see us enj'yin' of ourselves just as well as we like to see our little uns enj'yin' o' theirselves!—It stands to reason, wife—don't it?"
"So it do seem to me, John!" answered the mother.
"Well," said Franks, apparently, now that he had taken up the defence of the ways of the Supreme with men, warming to his subject, "I dessay he do the best he can, an' give us as much luck as is good for us. Leastways that's how the rest of us do, wife! We can't allus do as well as we would like for to do for our little uns, but we always, in general, does the best we can. It may take time—it may take time even with all the infl'ence he has, to get the better o' things as stands in his way! We'll suppose yet a while, anyhow, as how he's a lookin' arter us. It can't be for nothink as he counts the hairs on our heads—as the sayin' is!—though for my part I never could see what good there was in it. But if it ain't for somethink, why it's no more good than the census, which is a countin' o' the heads theirselves."
There are, or there used to be when I was a boy, who, in their reverence for the name of the Most High, would have shown horror at the idea that he could not do anything or everything in a moment as it pleased him, but would not have been shocked at all at the idea that he might not please to give this or that man any help. In their eyes power was a grander thing than love, though it is nowhere said in the Book that God is omnipotence. Such, because they are told that he is omnipotent, call him Omnipotence; when told that he is Love, do not care to argue that he must then be loving? But as to doing what he wills with a word—see what it cost him to redeem the world! He did not find that easy, or to be done in a moment without pain or toil. Yea, awfully omnipotent is God. For he wills, effects and perfects the thing which, because of the bad in us, he has to carry out in suffering and sorrow, his own and his Son's Evil is a hard thing for God himself to overcome. Yet thoroughly and altogether and triumphantly will he overcome it; and that not by crushing it underfoot—any god of man's idea could do that!—but by conquest of heart over heart, of life in life, of life over death. Nothing shall be too hard for the God that fears not pain, but will deliver and make true and blessed at his own severest cost.
For a time, then, the Frankses went on, with food to eat and money to pay their way, but going slowly down the hill, and finding it harder and harder to keep their footing. By and by the baby grew worse, pining visibly. They sought help at the hospital, but saw no Mr. Christopher, and the baby did not improve. Still they kept on, and every day the husband brought home a little money. Several times they seemed on the point of an engagement, but as often something came between, until at length Franks almost ceased to hope, and grew more and more silent, until at last he might well have appeared morose. The wonder to me is that any such as do not hope in a Power loving to perfection, should escape moroseness. Under the poisonous influences of anxiety, a loving man may become unkind, even cruel to the very persons for whose sake he is anxious. In good sooth what we too often count righteous care, but our Lord calls the care of the world, consumes the life of the heart as surely as the love of money. At the root they are the same. Yet evil thing as anxiety is, it were a more evil thing to be delivered from it by anything but the faith of the Son of God—that is faith in his Father and our Father; it would be but another and worse, because more comfortable form of the same slavery.
Poor Franks, however, with but a little philosophy, had much affection, which is indeed the present God in a man—and so did not go far in the evil direction. The worse sign of his degenerating temper was the more frequently muttered oath of impatience with his boys—never with his wife; and not one of them was a moment uneasy in consequence—only when the gov'nor wasn't jolly, neither were they.
The mind of Franks, so it appears to me, was mainly a slow sullen stream of subthought, a something neither thought nor feeling but partaking of the character of both, a something more than either, namely, the substance of which both are formed—the undeveloped elemental life, risen a little way, and but a little way, towards consciousness. The swifter flow of this stream is passion, the gleams of it where it ripples into the light, are thoughts. This sort of nature can endure much without being unhappy. What would crush a swift-thinking man is upborne by the denser tide. Its conditions are gloomier, and it consorts more easily with gloom. But light and motion and a grand future are waiting for such as he. All their sluggish half-slumberous being will be roused and wrought into conscious life—nor the unconscious whence it arises be therein exhausted, for that will be ever supplied and upheld by the indwelling Deity. In his own way Franks was in conflict with the problems of life; neither was he very able to encounter them; but on the other hand he was one to whom wonders might safely be shown, for he would use them not speculatively but practically. "Nothing almost sees miracles but misery," perhaps because to misery alone, save it be to the great unselfish joy, is it safe to show miracles. Those who must see ere they will believe, may have to be brought to the verge of the infinite grave that a condition fit for seeing may be effected in them. "Blessed are they who have not seen and yet have believed."