← Back to the beginning of Sermon 29. The Powers of Nature
2. And thus I am led to another use of the doctrine under consideration. While it raises the mind, and gives it a matter of thought, it is also profitable as a humbling doctrine, as indeed I have already shown. Vain man would be wise, and he curiously examines the works of Nature, as if they were lifeless and senseless; as if he alone had intelligence, and they were base inert matter, however curiously contrived at the first. So he goes on, tracing the order of things, seeking for Causes in that order, giving names to the wonders he meets with, and thinking he understands what he has given a name to. At length he forms a theory, and recommends it in writing, and calls himself a philosopher. Now all these theories of science, which I speak of, are useful, as classifying, and so assisting us to recollect the works and ways of God and of His ministering Angels. And again, they are ever most useful, in enabling us to apply the course of His providence, and the ordinances of His will, to the benefit of man. Thus we are enabled to enjoy God’s gifts; and let us thank Him for the knowledge which enables us to do so, and honour those who are His instruments in communicating it. But if such a one proceeds to imagine that, because he knows something of this world’s wonderful order, he therefore knows how things really go on, if he treats the miracles of Nature (so to call them) as mere mechanical processes, continuing their course by themselves,—as works of man’s contriving (a clock, for instance) are set in motion, and go on, as it were, of themselves,—if in consequence he is, what may be called, irreverent in his conduct towards Nature, thinking (if I may so speak) that it does not hear him, and see how he is bearing himself towards it; and if, moreover, he conceives that the Order of Nature, which he partially discerns, will stand in the place of the God who made it, and that all things continue and move on, not by His will and power, and the agency of the thousands and ten thousands of His unseen Servants, but by fixed laws, self-caused and self-sustained, what a poor weak worm and miserable sinner he becomes! Yet such, I fear, is the condition of many men nowadays, who talk loudly, and appear to themselves and others to be oracles of science, and, as far as the detail of facts goes, do know much more about the operations of Nature than any of us.
Now let us consider what the real state of the case is. Supposing the inquirer I have been describing, when examining a flower, or a herb, or a pebble, or a ray of light, which he treats as something so beneath him in the scale of existence, suddenly discovered that he was in the presence of some powerful being who was hidden behind the visible things he was inspecting, who, though concealing his wise hand, was giving them their beauty, grace, and perfection, as being God’s instrument for the purpose, nay whose robe and ornaments those wondrous objects were, which he was so eager to analyse, what would be his thoughts? Should we but accidentally show a rudeness of manner towards our fellow-man, tread on the hem of his garment, or brush roughly against him, are we not vexed, not as if we had hurt him, but from the fear we may have been disrespectful? David had watched the awful pestilence three days, doubtless not with curious eyes, but with undescribable terror and remorse; but when at length he “lifted up his eyes and saw the Angel of the Lord” (who caused the pestilence) “stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem, then David and the elders, who were clothed in sackcloth, fell upon their faces.” [1 Chron. xxi. 16.] The mysterious, irresistible pestilence became still more fearful when the cause was known;—and what is true of the terrible, is true on the other hand of the pleasant and attractive operations of Nature. When then we walk abroad, and “meditate in the field at the even-tide,” how much has every herb and flower in it to surprise and overwhelm us! For, even did we know as much about them as the wisest of men, yet there are those around us, though unseen, to whom our greatest knowledge is as ignorance; and, when we converse on subjects of Nature scientifically, repeating the names of plants and earths, and describing their properties, we should do so religiously, as in the hearing of the great Servants of God, with the sort of diffidence which we always feel when speaking before the learned and wise of our own mortal race, as poor beginners in intellectual knowledge, as well as in moral attainments.
Now I can conceive persons saying all this is fanciful; but if it appears so, it is only because we are not accustomed to such thoughts. Surely we are not told in Scripture about the Angels for nothing, but for practical purposes; nor can I conceive a use of our knowledge more practical than to make it connect the sight of this world with the thought of another. Nor one more consolatory; for surely it is a great comfort to reflect that, wherever we go, we have those about us, who are ministering to all the heirs of salvation, though we see them not. Nor one more easily to be understood and felt by all men; for we know that at one time the doctrine of Angels was received even too readily. And if any one would argue hence against it as dangerous, let him recollect the great principle of our Church, that the abuse of a thing does not supersede the use of it; and let hint explain, if he can, St. Paul’s exhorting Timothy not only as “before God and Christ,” but before “the elect Angels” also. Hence, in the Communion Service, our Church teaches us to join our praises with that of “Angels and Archangels, and all the Company of heaven;” and the early Christians even hoped that they waited on the Church’s seasons of worship, and glorified God with her. Nor are these thoughts without their direct influence on our faith in God and His Son; for the more we can enlarge our view of the next world, the better. When we survey Almighty God surrounded by His Holy Angels, His thousand thousands of ministering Spirits, and ten thousand times ten thousand standing before Him, the idea of His awful Majesty rises before us more powerfully and impressively. We begin to see how little we are, how altogether mean and worthless in ourselves, and how high He is, and fearful. The very lowest of His Angels is indefinitely above us in this our present state; how high then must be the Lord of Angels! The very Seraphim hide their faces before His glory, while they praise Him; how shamefaced then should sinners be, when they come into His presence!
Lastly, it is a motive to our exertions in doing the will of God, to think that, if we attain to heaven, we shall become the fellows of the blessed Angels. Indeed, what do we know of the courts of heaven, but as peopled by them? and therefore doubtless they are revealed to us, that we may have something to fix our thoughts on, when we look heavenwards. Heaven indeed is the palace of Almighty God, and of Him doubtless we must think in the first place; and again of His Son our Saviour, who died for us, and who is manifested in the Gospels, in order that we may have something definite to look forward to: for the same cause, surely, the Angels also are revealed to us, that heaven may be as little as possible an unknown place in our imaginations.
Let us then entertain such thoughts as these of the Angels of God; and while we try to think of them worthily, let us beware lest we make the contemplation of them a mere feeling, and a sort of luxury of the imagination. This world is to be a world of practice and labour; God reveals to us glimpses of the Third Heaven for our comfort; but if we indulge in these as the end of our present being, not trying day by day to purify ourselves for the future enjoyment of the fulness of them, they become but a snare of our enemy. The Services of religion, day by day, obedience to God in our calling and in ordinary matters, endeavours to imitate our Saviour Christ in word and deed, constant prayer to Him, and dependence on Him, these are the due preparation for receiving and profiting by His revelations; whereas many a man can write and talk beautifully about them, who is not at all better or nearer heaven for all his excellent words.