Эдвард Бульвер-Литтон - My Novel — Complete

Parson Dale, though a very fair scholar, had neither the deep theology nor the archaeological learning that distinguish the rising generation of the clergy. I much doubt if he could have passed what would now be called a creditable examination in the Fathers; and as for all the nice formalities in the rubric, he would never have been the man to divide a congregation or puzzle a bishop. Neither was Parson Dale very erudite in ecclesiastical architecture. He did not much care whether all the details in the church were purely Gothic or not; crockets and finials, round arch and pointed arch, were matters, I fear, on which he had never troubled his head.

But one secret Parson Dale did possess, which is perhaps of equal importance with those subtler mysteries,—he knew how to fill his church! Even at morning service no pews were empty, and at evening service the church overflowed.

Parson Dale, too, may be considered nowadays to hold but a mean idea of the spiritual authority of the Church. He had never been known to dispute on its exact bearing with the State,—whether it was incorporated with the State or above the State, whether it was antecedent to the Papacy or formed from the Papacy, etc. According to his favourite maxim, “Quieta non movere,”—[“Not to disturb things that are quiet.”]—I have no doubt that he would have thought that the less discussion is provoked upon such matters the better for both Church and laity. Nor had he ever been known to regret the disuse of the ancient custom of excommunication, nor any other diminution of the powers of the priesthood, whether minatory or militant; yet for all this, Parson Dale had a great notion of the sacred privilege of a minister of the gospel,—to advise, to deter, to persuade, to reprove. And it was for the evening service that he prepared those sermons which may be called “sermons that preach at you.” He preferred the evening for that salutary discipline, not only because the congregation was more numerous, but also because, being a shrewd man in his own innocent way, he knew that people bear better to be preached at after dinner than before; that you arrive more insinuatingly at the heart when the stomach is at peace. There was a genial kindness in Parson Dale’s way of preaching at you. It was done in so imperceptible, fatherly, a manner that you never felt offended. He did it, too, with so much art that nobody but your own guilty self knew that you were the sinner he was exhorting. Yet he did not spare rich nor poor: he preached at the squire, and that great fat farmer, Mr. Bullock, the churchwarden, as boldly as at Hodge the ploughman and Scrub the hedger. As for Mr. Stirn, he had preached at him more often than at any one in the parish; but Stirn, though he had the sense to know it, never had the grace to reform. There was, too, in Parson Dale’s sermons something of that boldness of illustration which would have been scholarly if he had not made it familiar, and which is found in the discourses of our elder divines. Like them, he did not scruple now and then to introduce an anecdote from history, or borrow an allusion from some non-scriptural author, in order to enliven the attention of his audience, or render an argument more plain. And the good man had an object in this, a little distinct from, though wholly subordinate to, the main purpose of his discourse. He was a friend to knowledge,—but to knowledge accompanied by religion; and sometimes his references to sources not within the ordinary reading of his congregation would spirit up some farmer’s son, with an evening’s leisure on his hands, to ask the parson for further explanation, and so to be lured on to a little solid or graceful instruction, under a safe guide.

Now, on the present occasion, the parson, who had always his eye and heart on his flock, and who had seen with great grief the realization of his fears at the revival of the stocks; seen that a spirit of discontent was already at work amongst the peasants, and that magisterial and inquisitorial designs were darkening the natural benevolence of the squire,—seen, in short, the signs of a breach between classes, and the precursors of the ever inflammable feud between the rich and the poor, meditated nothing less than a great Political Sermon,—a sermon that should extract from the roots of social truths a healing virtue for the wound that lay sore, but latent, in the breast of his parish of Hazeldean.

And thus ran—

THE POLITICAL SERMON OF PARSON DALE.

“BRETHREN! every man has his burden. If God designed our lives to end at the grave, may we not believe that He would have freed an existence so brief from the cares and sorrows to which, since the beginning of the world, mankind has been subjected? Suppose that I am a kind father, and have a child whom I dearly love, but I know by a divine revelation that he will die at the age of eight years, surely I should not vex his infancy by needless preparations for the duties of life? If I am a rich man, I should not send him from the caresses of his mother to the stern discipline of school. If I am a poor man, I should not take him with me to hedge and dig, to scorch in the sun, to freeze in the winter’s cold: why inflict hardships on his childhood for the purpose of fitting him for manhood, when I know that he is doomed not to grow into man? But if, on the other hand, I believe my child is reserved for a more durable existence, then should I not, out of the very love I bear to him, prepare his childhood for the struggle of life, according to that station in which he is born, giving many a toil, many a pain, to the infant, in order to rear and strengthen him for his duties as man? So it is with our Father that is in heaven. Viewing this life as our infancy and the next as our spiritual maturity, where ‘in the ages to come He may show the exceeding riches of His grace,’ it is in His tenderness, as in His wisdom; to permit the toil and the pain which, in tasking the powers and developing the virtue of the soul, prepare it for ‘the earnest of our inheritance.’ Hence it is that every man has his burden. Brethren, if you believe that God is good, yea, but as tender as a human father, you will know that your troubles in life are a proof that you are reared for an eternity. But each man thinks his own burden the hardest to bear: the poor-man groans under his poverty, the rich man under the cares that multiply with wealth. For so far from wealth freeing us from trouble, all the wise men who have written in all ages have repeated, with one voice, the words of the wisest, ‘When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes?’ And this is literally true, my brethren: for, let a man be as rich as was the great King Solomon himself, unless he lock up all his gold in a chest, it must go abroad to be divided amongst others; yea, though, like Solomon, he make him great works,—though he build houses and plant vineyards, and make him gardens and orchards,—still the gold that he spends feeds but the mouths he employs; and Solomon himself could not eat with a better relish than the poorest mason who builded the house, or the humblest labourer who planted the vineyard. Therefore ‘when goods increase, they are increased that eat them.’ And this, my brethren, may teach us toleration and compassion for the rich. We share their riches, whether they will or not; we do not share their cares. The profane history of our own country tells us that a princess, destined to be the greatest queen that ever sat on this throne, envied the milk-maid singing; and a profane poet, whose wisdom was only less than that of the inspired writers, represents the man who, by force—and wit, had risen to be a king sighing for the sleep vouchsafed to the meanest of his subjects,—all bearing out the words of the son of David, ‘The sleep of the labouring man is sweet, whether he eat little or much; but the abundance of the rich will not suffer him to sleep.’