Sermons on National Subjects. Charles Kingsley

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СКАЧАТЬ and had poured out a spirit among them which would convert them in the course of ages, gradually, but most surely and really, from a pandemonium of conquerors and conquered, devourers and devoured, into a family of fellow-helping brothers, until the kingdoms of the world became the kingdoms of God and of His Christ.

      But I think one thing, if anything, would stagger their simple old Saxon faith; one thing would make them fearful, as indeed it makes the preacher this day, that the time of real brotherhood and peace is still but too far off; and that the achievements of our physical science, the unity of this great Exhibition, noble as they are, are still only dim forecastings and prophecies, as it were, of a higher, nobler reality.  And they would say sadly to us, their children: “Sons, you ought to be so near to God; He seems to have given you so much and to have worked among you as He never worked for any nation under heaven.  How is it that you give the glory to yourselves, and not to Him?”

      For do we give the glory of our scientific discoveries to God, in any real, honest, and practical sense?  There may be some official and perfunctory talk of God’s blessing on our endeavours; but there seems to be no real belief in us that God, the inspiration of God, is the very fount and root of the endeavours themselves; that He teaches us these great discoveries; that He gives us wisdom to get this wondrous wealth; that He works in us to will and to do of his good pleasure.  True, we keep up something of the form and tradition of the old talk about such things; we join in prayer to God to bless our great Exhibition, but we do not believe—we do not believe, my friends—that it was God who taught us to conceive, build, and arrange that Great Exhibition; and our notion of God’s blessing it, seems to be God’s absence from it; a hope and trust that God will leave it and us alone, and not “visit” it or us in it, or “interfere” by any “special providences,” by storms, or lightning, or sickness, or panic, or conspiracy; a sort of dim feeling that we could manage it all perfectly well without God, but that as He exists, and has some power over natural phenomena, which is not very exactly defined, we must notice His existence over and above our work, lest He should become angry and “visit” us . . . And this in spite of words which were spoken by one whose office it was to speak them, as the representative of the highest and most sacred personage in these realms; words which deserve to be written in letters of gold on the high places of this city; in which he spoke of this Exhibition as an “approach to a more complete fulfilment of the great and sacred mission which man has to perform in the world;” when he told the English people that “man’s reason being created in the image of God, he has to discover the laws by which Almighty God governs His creations, and by making these laws the standard of his action, to conquer nature to his use, himself a divine instrument;” when he spoke of “thankfulness to Almighty God for what he has already given,” as the first feeling which that Exhibition ought to excite in us; and as the second, “the deep conviction that those blessings can only be realised in proportion to”—not, as some would have it, the rivalry and selfish competition—but “in proportion to the help which we are prepared to render to each other; and, therefore, by peace, love, and ready assistance, not only between individuals, but between all nations of the earth.”  We read those great words; but in the hearts of how few, alas! to judge from our modern creed on such matters, must the really important and distinctive points of them find an echo!  To how few does this whole Exhibition seem to have been anything but a matter of personal gain or curiosity, for national aggrandisement, insular self-glorification, and selfish—I had almost said, treacherous—rivalry with the very foreigners whom we invited as our guests?

      And so, too, with our cures of diseases.  We speak of God’s blessing the means, and God’s blessing the cure.  But all we really mean by blessing them, is permitting them.  Do not our hearts confess that our notion of His blessing the means, is His leaving the means to themselves and their own physical laws—leaving, in short, the cure to us and not preventing our science doing its work, and asserting His own existence by bringing on some unexpected crisis, or unfortunate relapse—if, indeed, the old theory that He does bring on such, be true?

      Our old forefathers, on the other hand, used to believe that in medicine, as in everything else, God taught men all that they knew.  They believed the words of the Wise Man when he said that “the Spirit of God gives man understanding.”  The method by which Solomon believed himself to have obtained all his physical science and knowledge of trees, from the cedar of Lebanon to the hyssop which groweth on the wall, was in their eyes the only possible method.  They believed the words of Isaiah when he said of the tillage and the rotation of crops in use among the peasants of his country, that their God instructed them to discretion and taught them; and that even the various methods of threshing out the various species of grain came “forth from the Lord of hosts, who is excellent in counsel, and wonderful in working.”

      Such a method, you say, seems to you now miraculous.  It did not seem to our forefathers miraculous that God should teach man; it seemed to them most simple, most rational, most natural, an utterly every-day axiom.  They thought it was because so few of the heathen were taught by God that they were no wiser than they were.  They thought that since the Son of God had come down and taken our nature upon Him, and ascended up on high and received gifts for men, that it was now the right and privilege of every human being who was willing to be taught of God, as the prophet foretold in those very words; and that baptism was the very sign and seal of that fact—a sign that for every human being, whatever his age, sex, rank, intellect, or race, a certain measure of the teaching of God and of the Spirit of God was ready, promised, sure as the oath of Him that made heaven and the earth, and all things therein.  That was Solomon’s belief.  We do not find that it made him a fanatic and an idler, waiting with folded hands for inspiration to come to him he knew not how nor whence.  His belief that wisdom was the revelation and gift of God did not prevent him from seeking her as silver, and searching for her as hid treasures, from applying his heart to seek and search out by wisdom concerning all things that are done under heaven; and we do not find that it prevented our forefathers.  Ceadmon’s belief that God inspired him with the poetic faculty, did not make him the less laborious and careful versifier.  Bishop John’s blessing the dumb boy’s tongue in the name of Him whom he believed to be Word of God and the Master of that poor dumb boy, did not prevent his anticipating some of the discoveries of our modern wise men, in setting about a most practical and scientific cure.  Alfred’s continual prayers for light and inspiration made him no less a laborious and thoughtful student of war and law, of physics, language, and geography.  These old Teutons, for all these superstitions of theirs, were perhaps as businesslike and practical in those days as we their children are in these.  But that did not prevent their believing that unless God showed them a thing, they could not see it, and thanking Him honestly enough for the comparative little which He did show them.  But we who enjoy the accumulated teaching of ages—we to whose researches He is revealing year by year, almost week by weeks wonders of which they never dreamed—we whom He has taught to make the lame to walk, the dumb to speak, the blind to see, to exterminate the pestilence and defy the thunderbolt, to multiply millionfold the fruits of learning, to annihilate time and space, to span the heavens, and to weigh the sun—what madness is this which has come upon us in these last days, to make us fancy that we, insects of a day, have found out these things for ourselves, and talk big about the progress of the species, and the triumphs of intellect, and the all-conquering powers of the human mind, and give the glory of all this inspiration and revelation, not to God, but to ourselves?  Let us beware, beware—lest our boundless pride and self-satisfaction, by some mysterious yet most certain law, avenge itself—lest like the Assyrian conqueror of old, while we stand and cry, “Is not this great Babylon which I have built?” our reason, like his, should reel and fall beneath the narcotic of our own maddening self-conceit, and while attempting to scale the heavens we overlook some pitfall at our feet, and fall as learned idiots, suicidal pedants, to be a degradation, and a hissing, and a shame.

      However strongly you may differ from these opinions of our own forefathers with regard to the ground and cause of physical science, and the arts of healing, I am sure that the recollection of the thrice holy ground upon which we stand, beneath the shadow of venerable piles, witnesses for the creeds, the laws, the liberties, which those our ancestors have handed down to us, will preserve you from the temptation СКАЧАТЬ