Here, then, in this holy hope, is longing, that marvelous flower of the soul, expanded into its perfect and noblest fruit. If, in judging of the three, man looks to the end to which he is to attain--if, in thought, he places himself at this point of view, then assuredly will love appear the highest and the best; for hope ceases when fulfillment comes in, and sight enters into the place of faith, but love abideth forever.[28] As long, however, as man has not yet attained unto that which is perfect, and is still in pursuit of it, hope must be regarded as the greatest, for it is even the true vital flame of faith, as well as of love, and of all higher existence.
This divine hope is even the fruit-bearing principle and the fructification of the immortal soul by the Holy Spirit of Eternal Truth--the luminous center and focus of grace, where the dark and discordant soul is illuminated and restored to unison with itself and with God.
OF THE WISDOM OF THE DIVINE ORDER OF THINGS IN NATURE, AND OF THE RELATION OF NATURE TO THE OTHER LIFE AND TO THE INVISIBLE WORLD.
The highest and loftiest language would fail us were it our purpose to speak of the inmost essence of the Godhead, since He is that which no thought or conception can comprehend, and which no words are sufficient completely to describe or adequately to express. On the other hand, when we reflect on God's work in creation, and of His superintending providence which rules the course of this earthly world, our thoughts can not be simple enough, nor, to judge by that principle of the divine condescension which formed the nucleus of our remarks in the last Lecture, too familiar or affectionate. In a general way this is commonly enough admitted, but practically it is neglected. Men do not clearly present to their minds all that is involved in it, and the remote consequences to which it leads. And so, in spite of their better convictions, they insensibly adopt a high-sounding and solemn strain, when the tone of a childlike reverence is alone the suitable and appropriate style for expressing the relation between the benignant Creator and His creatures, and man especially, as simply and as naturally as it is in reality.
I said as naturally, because it is implied in the very nature of things that if God did originally create free beings like men, He would give them all things needful, keep them constantly in His regard, and every where lend them a helping and directing hand. But from time to time He might, it is not inconsistent to suppose, withdraw, as it were, His guidance; for otherwise they would cease to be free beings. In this respect the divine Providence may be likened to a mother teaching her child to walk. Having chosen a clear spot, free from all things likely to hurt the infant in its fall, she places it firmly on its feet. For a little while she holds and supports it, and then, going back a few steps, she waits for its love to set its little limbs in motion and to follow her. But how watchful is her eye, how outstretched her arms to catch her babe the instant it begins to totter! Such nearly, and equally simple, is the relation of God to man; and not to individuals only, but also to the whole human race. For in the divine education and higher guidance of mankind we may trace the same degrees and natural gradation of developments as form the basis of the education of individuals, and may also be observed in all the processes of nature.