Discipline and Other Sermons - Charles Kingsley

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of them, and are so far safe.  But they also see God’s wonders—strange, sudden, astonishing dangers, which have, no doubt, their laws, but none which man has found out as yet.  Over them they cannot reason and foretell; they can only pray and trust.  With all their knowledge, they have still plenty of ignorance; and therefore, with all their science, they have still room for religion.  Is there an old man in this church who has sailed the seas for many a year, who does not know that I speak truth?  Are there not men here who have had things happen to them, for good and for evil, beyond all calculation? who have had good fortune of which they could only say, The glory be to God, for I had no share therein? or who have been saved, as by miracle, from dangers of which they could only say, It was of the Lord’s mercies that we were not swallowed up? who must, if they be honest men, as they are, say with the Psalmist, We cried unto the Lord in our trouble, and he delivered us out of our distress?

      And this it is that I said at first, that no men were so fit as seamen to solve the question, where science ends and where religion begins; because no men’s calling depends so much on science and reason, and so much, at the same time, on Providence and God’s merciful will.

      Therefore, when men say, as they will,—If this world is governed by fixed laws, and if we have no right to ask God to alter his laws for our sakes, then what use in prayer?  I will answer,—Go to the seaman, and ask him what he thinks.  The puzzle may seem very great to a comfortable landsman, sitting safe in his study at home; but it ought to be no puzzle at all to the master mariner in his cabin, with his chart and his Bible open before him, side by side.  He ought to know well enough where reason stops and religion begins.  He ought to know when to work, and when to pray.  He ought to know the laws of the sea and of the sky.  But he ought to know too how to pray, without asking God to alter those laws, as presumptuous and superstitious men are wont to do.

      Take as an instance the commonest of all—a storm.  We know that storms are not caused (as folk believed in old time) by evil spirits; that they are natural phenomena, obeying certain fixed laws; that they are necessary from time to time; that they are probably, on the whole, useful.

      And we know two ways of facing a storm, one of which you may see too often among the boatmen of the Mediterranean—How a man shall say, I know nothing as to how, or why, or when, a storm should come; and I care not to know.  If one falls on me, I will cry for help to the Panagia, or St. Nicholas, or some other saint, and perhaps they will still the storm by miracle.  That is superstition, the child of ignorance and fear.

      And you may have seen what comes of that temper of mind.  How, when the storm comes, instead of order, you have confusion; instead of courage, cowardice; instead of a calm and manly faith, a miserable crying of every man to his own saint, while the vessel is left to herself to sink or swim.

      But what is the temper of true religion, and of true science likewise?  The seaman will say, I dare not pray that there may be no storm.  I cannot presume to interfere with God’s government.  If there ought to be a storm, there will be one: if not, there will be none.  But I can forecast the signs of the weather; I can consult my barometer; I can judge, by the new lights of science, what course the storm will probably take; and I can do my best to avoid it.

      But does that make religion needless?  Does that make prayer useless?  How so?  The seaman may say, I dare not pray that the storm may not come.  But there is no necessity that I should be found in its path.  And I may pray, and I will pray, that God may so guide and govern my voyage, and all its little accidents, that I may pass it by.  I know that I can forecast the storm somewhat; and if I do not try to do that, I am tempting God: but I may pray, I will pray, that my forecast may be correct.  I will pray the Spirit of God, who gives man understanding, to give me a right judgment, a sound mind, and a calm heart, that I may make no mistake and neglect no precaution; and if I fail, and sink—God’s will be done.  It is a good will to me and all my crew; and into the hands of the good God who has redeemed me, I commend my spirit, and their spirits likewise.

      This much, therefore, we may say of prayer.  We may always pray to be made better men.  We may always pray to be made wiser men.  These prayers will always be answered; for they are prayers for the very Spirit of God himself, from whom comes all goodness and all wisdom, and it can never be wrong to ask to be made right.

      There are surely, too, evils so terrible, that when they threaten us—if God being our Father means anything,—if Christ being our example means anything—then we have a right to cry, like our Lord himself, ‘Father, if it be possible, let this cup pass from me:’ if we only add, like our Lord, ‘Nevertheless, not as I will, but as Thou wilt.’

      And of dangers in general this we may say—that if we pray against known dangers which we can avoid, we do nothing but tempt God: but that against unknown and unseen dangers we may always pray.  For instance, if a sailor needlessly lodges over a foul, tideless harbour, or sleeps in a tropical mangrove swamp, he has no right to pray against cholera and fever; for he has done his best to give himself cholera and fever, and has thereby tempted God.  But if he goes into a new land, of whose climate, diseases, dangers, he is utterly ignorant, then he has surely a right to pray God to deliver him from those dangers; and if not,—if he is doomed to suffer from them,—to pray God that he may discover and understand the new dangers of that new land, in order to warn future travellers against them, and so make his private suffering a benefit to mankind.

      This, then, is our duty as to known dangers,—to guard ourselves against them by science, and the reason which God has given us; and as to unknown dangers, to pray to God to deliver us from them, if it seem good to him: but above all, to pray to him to deliver us from them in the best way, the surest way, the most lasting way, the way in which we may not only preserve ourselves, but our fellow-men and generations yet unborn; namely, by giving us wisdom and understanding to discover the dangers, to comprehend them, and to conquer them, by reason and by science.

      This is the spirit of sound science and of sound religion.  And it was in this spirit, and for this very end, that this Ancient and Honourable Corporation of the Trinity House was founded more than three hundred years ago.  Not merely to pray to God and to the saints, after the ancient fashion, to deliver all poor mariners from dangers of the seas.  That was a natural prayer, and a pious one, as far as it went: but it did not go far enough.  For, as a fact, God did not always answer it: he did not always see fit to deliver those who called upon him.  Gallant ships went down with all their crews.  It was plain that God would not always deliver poor mariners, even though they cried to him in their distress.

      Then, in the sixteenth century, when men’s minds were freed from many old superstitions, by a better understanding both of Holy Scripture and of the laws of nature, the master mariners of England took a wiser course.

      They said, God will not always help poor mariners: but he will always teach them to deliver themselves.  And so they built this House, not in the name of the Virgin Mary or any saints in heaven, but, with a deep understanding of what was needed, in the most awful name of God himself.  Thereby they went to the root and ground of this matter, and of all matters.  They went to the source of all law and order; to the source of all force and life; and to the source, likewise, of all love and mercy; when they founded their House in the name of the Father of Lights, in whom men live and move and have their being; from whom comes every good and perfect gift, and without whom not a sparrow falls to the ground; in the name of the Son, who was born on earth a man, and tasted sorrow, and trial, and death for every man; in the name of the Holy Ghost, who inspires man with the spirit of wisdom and understanding, and gives him a right judgment in all things, putting into his heart good desires, and enabling him to bring them to good effect.  And so, believing that the ever-blessed Trinity would teach them to help themselves and their fellow-mariners, they set to work, like truly God-fearing men, not to hire monks to sing and say masses for them, but to set up for themselves lights and sea-marks, and to take order for the safe navigation of these seas, like men who believed indeed that they were the children of God, and that God would prosper his children in as far as they used that reason which he himself had bestowed upon them.

      It is for these men’s sakes, as well as for our own, that we are met together here this day.  We are met to commemorate the noble dead; not in any Popish or superstitious fashion, as if they needed our prayers, or we needed their miraculous

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