"Let Israel hope in the Lord from henceforth and for ever."
Who has not wondered why there is so much mystery in the universe, such
perplexity in our life, and in revelation itself why so many doubts are
permitted to assail our souls and make it hard for us to be Christians?
Is this wisely or kindly ordered? Perchance it is necessary, but is it
not evil? Can warfare ever be aught but loss and not gain? The question
is natural, but the answer is not uncertain. The fight of faith is a
good fight. Success means no bare victory, but one crowned with splendid
spoil. We shall be the better for having had to fight. The gain of the
conflict shall out-weigh all the loss, and in the final triumph the
victors shall manifestly appear more than conquerors. This is no
paradox, but the common law of life. The same principle rules in the
homely image of the child. Weaning is not needless pain, is not wasted
suffering. It is a blessing in disguise. The distressing process is in
truth promotion. It is the vestibule of pain that leads to a maturer and
larger life. In like fashion the struggles of doubt are inevitable, if
faith is not to remain feeble and infantile. Only in the furnace of
affliction does it acquire its finest qualities. Were there no clouds
and darkness around God's throne, how should men learn humility and
practise reverence? Human nature is too coarse a thing to be entrusted
with perfect knowledge. A religion of knowledge only were a hard and
soulless thing, devoid of grace, and life, and love; for sight and
reason leave nothing for the imagination, and rob affection of its sweet
prerogative to dream and to adore. Without the discipline of toil and
the developing strain of antagonism, how should faith grow strong, and
broad, and deep? Most of us start in the life religious with an
inherited, fostered, unreasoning belief, which therefore is weak, puny,
and unstable. It is the storms of doubt and difficulty that rouse it to
self-consciousness, stir it to activity, urge it by exertion to growth
and expansion, and compel it to strike deep roots in the soil of
reality. For in such conflict the soul is driven in upon God. It is
forced to make actual proof of its possessions, to realise and employ
properties that hitherto were known to it only through the title-deeds
or as mere assets available in case of necessity. With wonder faith
discovers the rare value of its inheritance, and enters for the first
time into actual enjoyment of its spiritual treasures. It is no longer
faith about God, but is now faith in God. In its agony and helplessness
the soul is compelled to press close up to God, to take tighter hold of
His hand, to fling itself on Him for help and comfort, just as a sick
child clings to its mother. And ever after such a struggle there are a
fresh beauty and sacredness in its relation to God. There is that
pathetic tenderness of affection friends have who by some
misunderstanding were well-nigh sundered, but having overcome it, are
nearer and dearer to each other than ever before. There are a quiet
community of knowledge, and a restful confidentiality of affection, that
were not there before, that come of having had to fight that you might
not be severed from each other. The recoil of joy from the dread of
loss, and the memory of the agony that thought was to you, make God
dearer to you now than ever. Out of the very strife and doubt there is
born a new assurance of your love, in the consciousness you have
acquired of the pain it would be to you to be deprived of your Divine
Friend.
The experience is of general application. It is the secret of serenity
amid the world's mystery and life's pain and perplexity. Therefore, when
at any time the clouds gather around you, and their blackness seems to
darken on the very face of God, do not turn away in terror or anger, but
cling the faster to Him, even if it be by the extreme hem of His
garment. What wonder if your feeble eye fails to read clear and true
each majestic feature of that Divine face which is so infinitely high
above you? What matter if sometimes its radiance is obscured by the
chill fogs and creeping vapours of earth's mingled atmosphere? The
darkness is not on God's face, but beneath it. One day you shall rise
higher, and you shall see Him as He is. Meantime, in your gloomiest
hour, when overwhelming doubts, like hissing waves, wind and coil around
your heart, and seek to pluck it from its hold, then do but let all
other things go, and with your last energy cling to this central,
sovereign certainty, that whatever else is true, this at least is sure,
that God is good, and that He whose doings you cannot comprehend is your
Father. And so, weary of dashing yourself vainly against the bulwarks of
darkness that girdle His throne, be content to lay yourself down humbly
as a tired child on the breast of your heavenly Father. Thus, with your
questionings unanswered, with the darkness not rolled away, with a
thousand problems all unsolved, be quieted, be hushed, be at peace. Lay
down your head, your weary, aching head, on the great heart of God, and
be at rest.
Doing this, you shall reach not merely passive resignation, but joy, and
peace, and trust. For of humble submission hope is born. "Let Israel
hope in the Lord from henceforth and for ever." Perchance all you can do
now is just, in weariness, more out of helpless despair than active
expectancy, to fall back on a faint, broken-hearted trust in God's
goodness. It is an act of faith, poor enough, in truth, but it holds in
it the promise and potency of a better confidence. For it is into the
arms of God that it carries you. Resting there in the lap of His
infinite love, you shall feel the warmth of His great heart penetrating
softly into yours. The weary, throbbing pain will slowly pass away. Deep
rest and quiet peace will steal into your spirit. And at length, out of
a helpless, compelled, and well-nigh hopeless surrender, there shall be
born within you fearless trust and winged reliance, and you shall hope
in the Lord from henceforth and for ever.