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This is not a statement which any investigation is needed t« prove. It comes to us at once from the highest of all authority, The greater number of the words which are recorded in Scripture, as directly spoken to men by the lips of the Deity, are cither simple revelations of His law, or special threatening*, commands, and promises relating to special events. But two passages of God's speaking, one in the Old and one in the New Testament, possess, it seems to me, a different character from any of the rest, having been uttered, the one to effect the last necessary change in the mind of a man whose piety was in. other respects perfect; and the other, as the first statement to all men of the principles of Christianity by Christ Himself— I mean the 38th to 41st chapters of the book of Job, and the Sermon on the Mount. Now, the first of these passages is, from beginning to end, nothing else than a direction of the mind which was to be perfected to humble observance to the works of God in nature. And the other consists only in the nculcation of three things: 1st, right conduct; 2nd, looking for eternal life; 3rd, trusting God, through watchfulness of His iealings with His creation: and the entire contents of the book >f Job, and of the Sermon on the Mount, will be found resolvible simply into these three requirements from all men,—that they should act rightly, hope for heaven, and watch God's wonders and work in the earth; the right conduct being always summed up under the three heads of justice, mercy, and truth, and no mention of any doctrical point whatsoever occurring in either piece of divine teaching.
As far as I can judge of the ways of men, it seems to me that the simplest and most necessary truths are always the last believed; and I suppose that well-meaning people in general would rather regulate their conduct and creed by almost any other portion of Scripture whatsoever, than by that Sermon on the Mount which contains the things that Christ thought it first necessary ft r all men to understand. Nevertheless, I believe the time w 11 soon come for the full force of these two passage?, of Scripture to be accepted. Instead of supposing the love of nature necessarily connected with the faithlessness of the age, I believe it is connected properly with the benevolence and liberty of the age ; that it is precisely the most healthy element which distinctively belongs to us; and that out of it, cultivated no longer in levity or ignorance, but in earnestness and as a duty, results will spring of an importance at present inconceivable; and lights arise, which, for the first time in man's history, will reveal to him the true nature of his life, the true field for his energies, and the true relations between him and his Maker.
I will not endeavor here to trace the various modes in •which these results are likely to be effected, for this would involve an essay on education, on the uses of natural history, and the probable future destiny of nations. Somewhat on these subjects I have spoken in other places; and I hope to find time, and proper place, to say more. But one or two observations may be made merely to suggest the directions in which the reader may follow out the subject for himself.
The great mechanical impulses of the age, of which most of us are so proud, are a mere passing fever, half-speculative, half-childish. People will discover at last that royal roads to anything can no more be laid in iron than they can in dust; that there are, in fact, no royal roads to anywhere worth going to; that if there were, it would that instant cease to be w7orth going to,—I mean so far as the things to be obtained are in any way estimable in terms of price. For there are two classes of precious things in the world: those that God gives us for nothing—sun, air, and life (both mortal life and immortal); and the' secondarily precious things which he gives us for a price: these secondarily precious things, worldly wine and milk, can only be bought for definite money; they never can be cheapened. No cheating nor bargaining will ever get a single thing out of nature's "establishment" at half-price. Do we want to be strong ?—we must work. To be hungry ?—we must starve. To be happy ?—we must be kind. To be wise? —we must look and think. No changing of place at a hundred miles an hour, nor making of stuffs a thousand yards a minute, will make us one whit stronger, happier, or wiser. There was always more in the world than men could see, walked they ever so slowly; they will see it no better for going fast. And they will at last, and soon too, find out that their grand inventions for conquering (as they think) space and time, do, in reality, conquer nothing ; for space and time are, in their own essence, unconquerable, and besides did not want any sort of conquering; they wanted using. A fool always wants to shorten space and time: a wise man wants to lengthen both. A fool wants to kill space and kill time: a wise man, first to gain them, then to animate them. Your railroad, when you come to understand it, is only a device for making the world smaller: and as for being able to talk from place to place, that is, indeed, well and convenient; but suppose you have, originally, nothing to say.* We shall be obliged at last to confess, what we should long ago have known, that the really precious things are thought and sight, not pace. It does a bullet no good to go fast; and a man, no harm to go slow; for his glory is not at all in going, but in being.
"Well; but railroads and telegraphs are so useful for communicating knowledge to savage nations." Yes, if you have any to give them. If you know nothing but railroads, and can communicate nothing but aqueous vapor and gunpowder
* "The light-outspeeding telegraph
Bears nothing on its beam." Embksok.
—what then? But if you have any other thing than those to give, then the railroad is of use only because it communicates that other thing; and the question is—what that other thing may be. Is it religion? I believe if we had really wanted tc communicate that, we could have done it in less than 1800 years, without steam. Most of the good religious communication th:tt I remember has been done on foot; and it cannot be easily done faster than at foot pace. Is it science? But what science—of motion, meat, and medicine? Well; when you have moved your savage, and dressed your savage, fed him with white bread, and shown him how to set a limb,— what next? Follow out that question. Suppose every obstacle overcome; give your savage every advantage of civilization to the full; suppose that you have put the red Indian in tight shoes; taught the Chinese how to make Wedgwood's ware, and to paint it with colors that will rub off; and persuaded all Hindoo women that it is more pious to torment their husbands into graves than to burn themselves at the burial,— what next? Gradually, thinking on from point to point, we Bhall come to perceive that all true happiness and nobleness are near us, and yet neglected by us; and that till we have learned how to be happy and noble, we have not much to tell, even to Red Indians. The delights of horse-racing and hunting, of assemblies in the night instead of the day, of costly and wearisome music, of costly and burdensome dress, of chagrined contention for place or power, or wealth, or the eyes of the multitude; and all the endless occupation without purpose, and idleness without rest, of our vulgar world, are not, it seems to me, enjoyments we need be ambitious to communicate. And all real and wholesome enjoyments possible to man have been just as possible to him, since first he was made of the earth, as they are now; and they are possible to him chiefly in peace. To watch the corn grow, and the blossoms set; to draw hard breath over ploughshare or spade; to read to think, to love, to hope, to pray,—these are the things that make men happy; they have always had the power of doing these, they never will have power to do more. The world's prosperity or adversity depends upon our knowing and teaching these few things: but upon iron, or glass, or electricity, or steam, in no wise.
And I am Utopian and enthusiastic enough to believe, that the time will come when the world will discover this. It has now made its experiments in every possible direction but the right one; and it seems that it must, at last, try the right one, in a mathematical necessity. It has tried fighting, and preaching, and fasting, buying and selling, pomp and parsimony, pride and humiliation,—every possible manner of existence in which it could conjecture there was any happiness or dignity; and all the while, as it bought, sold, and fought, and fasted, and wearied itself with policies, and ambitions, and self-denials, God had placed its real happiness in the keeping of the little mosses of the wayside, and of the clouds of the firmament. Now and then a weary king, or a tormented slave, found out where the true kingdoms of the world were, and possessed himself, in a furrow or two of garden ground, of a truly infinite dominion. But the world would not believe their report, and went on trampling down the mosses, and forgetting the clouds, and seeking happiness in its own way, until, at last, blundering and late, came natural science; and in natural science not only the observation of things, but the finding out of new uses for them. Of course the world, having a choice left to it, went wrong as usual, and thought that these mere material uses were to be the sources of its happiness. It got the clouds packed into iron cylinders, and made it carry its wise self at their own cloud pac6. It got weavable fibres out of the mosses, and made clothes for itself, cheap and fine,—here was