Bunyan Characters Volume Iii Part 2

6. Now, if any total stranger to all that shall ask me: What good there is in all that? and, Why I so labour in such a world of unaccustomed and unpleasant things as that? I have many answers to his censure. For example, and first, I labour and will continue to labour more and more in this world of things, and less and less in any other world, because here we begin to see things as they are--the deepest things of G.o.d and of man, that is. Also, because I have the precept, and the example, and the experience of G.o.d's greatest and best saints before me here. Because, also, our full and true salvation begins here, goes on here, and ends here. Because, also, teaching these things and learning these things will infallibly make us the humblest of men, the most contrite, the most self-despising, the most prayerful, and the most patient, meek, and loving of men. And, students, I labour in this because this is science; because this is the first in order and the most fruitful of all the sciences, if not the n.o.blest and the most glorious of all the sciences.

There is all that good for us in this subject of the will and the heart, and whole worlds of good lie away out beyond this subject that eye hath not seen nor ear heard.

CHAPTER VII--SELF-LOVE

'This know, that men shall be lovers of their own selves, covetous, boasters, proud, unthankful, without natural affection, truce-breakers, false accusers, traitors, heady, high-minded: from all such turn away.'--_Paul_.

'Pray, sir, said Academicus, tell me more plainly just what this self of ours actually is. Self, replied Theophilus, is h.e.l.l, it is the devil, it is darkness, pain, and disquiet. It is the one and only enemy of Christ.

It is the great antichrist. It is the scarlet wh.o.r.e, it is the fiery dragon, it is the old serpent that is mentioned in the Revelation of St John. You rather terrify me than instruct me by this description, said Academicus. It is indeed a very frightful matter, returned Theophilus; for it contains everything that man has to dread and to hate, to resist and to avoid. Yet be a.s.sured, my friend, that, careless and merry as this world is, every man that is born into this world has all those enemies to overcome within himself; and every man, till he is in the way of regeneration, is more or less governed by those enemies. No h.e.l.l in any remote place, no devil that is separate from you, no darkness or pain that is not within you, no antichrist either at Rome or in England, no furious beast, no fiery dragon, without you or apart from you, can do you any real hurt. It is your own h.e.l.l, your own devil, your own beast, your own antichrist, your own dragon that lives in your own heart's blood that alone can hurt you. Die to this self, to this inward nature, and then all outward enemies are overcome. Live to this self, and then, when this life is out, all that is within you, and all that is without you, will be nothing else but a mere seeing and feeling this h.e.l.l, serpent, beast, and fiery dragon. But, said Theogenes, a third party who stood by, I would, if I could, more perfectly understand the precise nature of self, or what it is that makes it to be so full of evil and misery. To whom Theophilus turned and replied: Covetousness, envy, pride, and wrath are the four elements of self. And hence it is that the whole life of self can be nothing else but a plague and torment of covetousness, envy, pride, and wrath, all of which is precisely sinful nature, self, or h.e.l.l. Whilst man lives, indeed, among the vanities of time, his covetousness, his envy, his pride, and his wrath, may be in a tolerable state, and may help him to a mixture of peace and trouble; they may have their gratifications as well as their torments. But when death has put an end to the vanity of all earthly cheats, the soul that is not born again of the supernatural Word and Spirit of G.o.d must find itself unavoidably devoured by itself, shut up in its own insatiable, unchangeable, self-tormenting covetousness, envy, pride, and wrath. O Theogenes! that I had power from G.o.d to take those dreadful scales off men's eyes that hinder them from seeing and feeling the infinite importance of this most certain truth!

G.o.d give a blessing, Theophilus, to your good prayer. And then let me tell you that you have quite satisfied my question about the nature of self. I shall never forget it, nor can I ever possibly after this have any doubt about the truth of it.'

1. 'All my theology,' said an old friend of mine to me not long ago--'all my theology is out of Thomas Goodwin to the Ephesians.' Well, I find Thomas Goodwin saying in that great book that self is the very quintessence of original sin; and, again, he says, study self-love for a thousand years and it is the top and the bottom of original sin; self is the sin that dwelleth in us and that doth most easily beset us. Now, that is just what Academicus and Theophilus and Theogenes have been saying to us in their own powerful way in their incomparable dialogue.

All sin and all misery; all covetousness, envy, pride, and wrath,--trace it all back to its roots, travel it all up to its source, and, as sure as you do that, self and self-love are that source, that root, and that black bottom. I do not forget that Butler has said in some stately pages of his that self-love is morally good; that self-love is coincident with the principle of virtue and part of the idea; and that it is a proper motive for man. But the deep bishop, in saying all that, is away back at the creation-scheme and Eden-state of human nature. He has not as yet come down to human nature in its present state of overthrow, dismemberment, and self-destruction. But when he does condescend and comes close to the mind and the heart of man as they now are in all men, even Butler becomes as outspoken, and as eloquent, and as full of pa.s.sion and pathos as if he were an evangelical Puritan. Self-love, Butler startles his sober-minded reader as he bursts out--self-love rends and distorts the mind of man! Now, you are a man. Well, then, do you feel and confess that rending and distorting to have taken place in you?

Butler is a philosopher, and Goodwin is a preacher, but you are more: you are a man. You are the owner of a human heart, and you can say whether or no it is a rent and a distorted heart. Is your mind warped and wrenched by self-love, and is your heart rent and torn by the same wicked hands? Do you really feel that it needs nothing more to take you back again to paradise but that your heart be delivered from self-love? Do you now understand that the foundations of heaven itself must be laid in a heart healed and cleansed and delivered from self-love? If you do, then your knowledge of your own heart has set you abreast of the greatest of philosophers and theologians and preachers. Nay, before mult.i.tudes of men who are called such. It is my meditation all the day, you say. I have more understanding now than all my teachers; for Thy testimonies are my meditation. I understand more than the ancients; because now I keep Thy precepts.

2. 'Self-love has made us all malicious,' says John Calvin. We are Calvinists, were we to call any man master. But we are to call no man master, and least of all in the matters of the heart. Every man must be his own philosopher, his own moralist, and his own theologian in the matters of the heart. He who has a heart in his bosom and an eye in his head can need no Calvin, no Butler, no Goodwin, and no Law to tell him what goes on in his own heart. And, on the other hand, his own heart will soon tell him whether or no Calvin, and Butler, and Goodwin, and Law know anything about those matters on which some men would set them up as our masters. Well, come away all of you who own a human heart. Come and say whether or no your heart, and the self-love of which it is full, have made you a malicious man. I do not ask if you are always and to everybody full of maliciousness. No; I know quite well that you are sometimes as sweet as honey and as soft as b.u.t.ter. For, has not even Theophilus said that whilst a man still lives among the vanities of time, his covetousness, his envy, his pride, and his wrath may be in a tolerable state, and may help him to a mixture of peace and trouble; these vices may have their gratifications as well as their torments. No; I do not trifle with you and with this serious matter so as to ask if you are full of malice at all times and to all men. No. For, let a man be fortunate enough to be on your side; let him pa.s.s over to your party; let him become profitable to you; let him be clever enough and mean enough to praise and to flatter you up to the top of your appet.i.te for praise and flattery, and, no doubt, you will love that man. Or, if that is not exactly love, at least it is no longer hate. But let that man unfortunately be led to leave your party; let him cease being profitable to you; let him weary of flattering you with his praise; let him forget you, neglect you, despise you, and go against you, and then look at your own heart. Do you care now to know what malice is? Well, that is malice that distorts and rends your heart as often as you meet that man on the street or even pa.s.s by his door. That is malice that dances in your eyes when you see his name in print. That is malice with which you always break out when his name is mentioned in conversation. That is malice that heats your heart when you suddenly recollect him in the mult.i.tude of your thoughts within you. And you are in good company all the time. 'We, ourselves,' says Paul to t.i.tus, 'we also at one time lived in malice and in envy. We were hateful and we hated one another.' 'Hateful,' Goodwin goes on in his great book, 'every man is to another man more or less; he is hated of another and he hateth another more or less; and if his nature were let out to the full, there is that in him, "every man is against every man," as is said of Ishmael. _h.o.m.o homini lupus_,' adds our brave preacher. And Abbe Grou speaks out with the same challenge from the opposite church pole, and says: 'Yes; self-love makes us touchy, ready to take offence, ill-tempered, suspicious, severe, exacting, easily offended; it keeps alive in our hearts a certain malignity, a secret joy at the mortifications which befall our neighbour; it nourishes our readiness to criticise, our dislike at certain persons, our ill-feeling, our bitterness, and a thousand other things prejudicial to charity.'

3. 'Myself is my own worst enemy,' says Abbe Grou. That is to say, we may have enemies who hate us more than we hate ourselves, and enemies who would hurt us, if they could, as much as we hurt ourselves; but the Abbe's point is that they cannot. And he is right. No man has ever hurt me as I have hurt myself. There are men who hate me so much that they would poison my life of all its peace and happiness if they could. But they cannot. They cannot; but let them not be cast down on that account, for there is one who can do, and who will do as long as he lives, what they cannot do. A man's foes, to be called foes, are in his own house: they are in his own heart. Let our enemies attend to their own peace and happiness, and our self-love will do all, and more than all, that they would fain do. At the most, they and their ill-will can only give occasion to our self-love; but it is our self-love that seizes upon the occasion, and through it rends and distorts our own hearts. And were our hearts only pure of self-love, were our hearts only clothed with meekness and humility, we could laugh at all the ill-will of our enemies as leviathan laughs at the shaking of a spear. 'Know thou,' says A Kempis to his son, 'that the love of thyself doth do thee more hurt than anything in the whole world.' Yes; but we shall never know that by merely reading _The Imitation_. We must read ourselves. We must study, as we study nothing else, our own rent and distorted hearts. Our own hearts must be our daily discovery. We must watch the wounds our hearts take every day; and we must give all our powers of mind to tracing all our wounds back to their true causes. We must say: 'that sore blow came on my mind and on my heart from such and such a quarter, from such and such a hand, from such and such a weapon; but this pain, this rankling, poisoned, and ever-festering wound, this sleepless, gnawing, cancerous sore, comes from the covetousness, the pride, the envy, and the wrath of my own heart.' When we begin to say that, we shall then begin to understand and to love Thomas; we shall sit daily at his feet and shall be numbered among his sons.

4. And this suffering at our own hands goes on till at last the tables are completely turned against self-love, and till what was once to us the dearest thing in the whole world becomes, as Pascal says, the most hateful. We begin life by hating the men, and the things, who hurt us.

We hate the men who oppose us and hinder us; the men who speak, and write, and act, and go in any way against us. We bitterly hate all who humble us, despise us, trample upon us, and in any way ill-use us. But afterwards, when we have become men, men in experience of this life, and, especially, of ourselves in this life; after we gain some real insight and attain to some real skill in the life of the heart, we come round to forgive those we once hated. We have come now to see why they did it. We see now exactly how much they hurt us after all, and how little. And, especially, we have come to see,--what at one time we could not have believed,--that all our hurt, to be called hurt, has come to us from ourselves. And thus that great revolution of mind and that great revulsion of feeling and of pa.s.sion has taken place, after which we are left with no one henceforth to hate, to be called hating, but ourselves.

We may still continue to avoid our enemies, and we may do that too long and too much; we may continue to fear them and be on the watch against them far too much; but to deliberately hate them is henceforth impossible. All our hatred,--all our deliberate, steady, rooted, active hatred,--is now at ourselves; at ourselves, that is, so far and so long as we remain under the malignant and hateful dominion of self-love. When Butler gets our self-love restored to reasonableness, and made coincident with virtue and part of the idea; when our self-love becomes uniformly coincident with the principle of obedience to G.o.d's commands, then we shall love ourselves as our neighbour, and our neighbour as ourselves, and both in G.o.d. But, till then, there is nothing and no one on earth or in h.e.l.l so hateful to us as ourselves and our own hateful hearts. And if in that we are treading the winepress alone as far as our fellow-men are concerned, all the more we have Him with us in all our agony who wept over the heart of man because He knew what was in it, and what must always come out of it. Evil thoughts, He said, and fornications, and murders, and thefts, and covetousness, and wickedness, and deceit, and an evil eye, and pride, and folly, and what not. And Paul has the mind of Christ with him in the text. I do not need to repeat again the hateful words. Now, what do you say? was Pascal beyond the truth, was he deeper than the truth or more deadly than the truth when he said with a stab that self is hateful? I think not.

5. 'Oh that I were free, then, of myself,' wrote Samuel Rutherford from Aberdeen in 1637 to John Ferguson of Ochiltree. 'What need we all have to be ransomed and redeemed from that master-tyrant, that cruel and lawless lord, ourself! Even when I am most out of myself, and am best serving Christ, I have a squint eye on myself.' And to the Laird of Cally in the same year and from the same place: 'Myself is the master idol we all bow down to. Every man blameth the devil for his sins, but the house devil of every man that eateth with him and lieth in his bosom is himself. Oh blessed are they who can deny themselves!' And to the Irish ministers the year after: 'Except men martyr and slay the body of sin in sanctified self-denial, they shall never be Christ's. Oh, if I could but be master of myself, my own mind, my own will, my own credit, my own love, how blessed were I! But alas! I shall die only minting and aiming at being a Christian.'

CHAPTER VIII--OLD MR. PREJUDICE, THE KEEPER OF EAR-GATE, WITH HIS SIXTY DEAF MEN UNDER HIM

'Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel?'--_Naaman_.

'Can there any good thing come out of Nazareth?'--_Nathanael_.

' . . observe these things without prejudice, doing nothing by partiality.'--_Paul_.

Old Mr. Prejudice was well known in the wars of Mansoul as an angry, unhappy, and ill-conditioned old churl. Old Mr. Prejudice was placed by Diabolus, his master, as keeper of the ward at the post of Ear-gate, and for that fatal service he had sixty completely deaf men put under him as his company. Men eminently advantageous for that fatal service.

Eminently advantageous,--inasmuch as it mattered not one atom to them what was spoken in their ear either by G.o.d or by man.

1. Now, to begin with, this churlish old man had already earned for himself a very evil name. For what name could well be more full of evil memories and of evil omens than just this name of Prejudice? Just consider what prejudice is. Prejudice, when we stop over it and take it to pieces and look well at it,--prejudice is so bad and so abominable that you would not believe it could be so bad till you had looked at it and at how it acts in your own case. For prejudice gives judgment on your case and gives orders for your execution before your defence has been heard, before your witnesses have been called, before your summons has been served, ay, and even before your indictment has been drawn out.

What a scandal and what an uproar a malfeasance of justice like that would cause if it were to take place in any of our courts of law! Only, the thing is impossible; you cannot even imagine it. We shall have Magna Charta up before us in the course of these lectures. Well, ever since Magna Charta was extorted from King John, such a scandal as I have supposed has been impossible either in England or in Scotland. And that such cases should still be possible in Russia and in Turkey places those two old despotisms outside the pale of the civilised world. And yet, loudly as we all denounce the Czar and the Sultan, eloquently as we boast over Magna Charta, Habeas Corpus, and what not, every day you and I are doing what would cost an English king his crown, and an English judge his head. We all do it every day, and it never enters one mind out of a hundred that we are trampling down truth, and righteousness, and fair- play, and brotherly love. We do not know what a diabolical wickedness we are perpetrating every day. The best men among us are guilty of that iniquity every day, and they never confess it to themselves; no one ever accuses them of it; and they go down to death and judgment unsuspicious of the discovery that they will soon make there. You would not steal a stick or a straw that belonged to me; but you steal from me every day what all your gold and mine can never redeem; you murder me every day in my best and my n.o.blest life. You me, and I you.

2. Old Mr. Prejudice. Now, there is a golden pa.s.sage in Jonathan Edwards's _Diary_ that all old men should lay well to heart and conscience. 'I observe,' Edwards enters, 'that old men seldom have any advantage of new discoveries, because these discoveries are beside a way of thinking they have been long used to. Resolved, therefore, that, if ever I live to years, I will be impartial to hear the reasons of all pretended discoveries, and receive them, if rational, how long soever I have been used to another way of thinking. I am too dogmatical; I have too much of egotism; my disposition is always to be telling of my dislike and my scorn.' What a fine, fresh, fruitful, progressive, and peaceful world we should soon have if all our old and all our fast-ageing men would enter that extract into their diary! How the young would then love and honour and lean upon the old; and how all the fathers would always abide young and full of youthful life like their children! Then the righteous should flourish like the palm-tree; he should grow like a cedar in Lebanon. They that be planted in the house of the Lord shall flourish in the courts of our G.o.d. They shall still bring forth fruit in old age; they shall be fat and flouris.h.i.+ng. What a free scope would then be given to all G.o.d's unfolding providences, and what a warm welcome to all His advancing truths! What sore and spreading wounds would then be salved, what health and what vigour would fill all the body political, as well as all the body mystical! May the Lord turn the heart of the fathers to the children, and the heart of the children to their fathers, lest the earth be smitten with a curse!

3. Mr. Prejudice was an old man; and this also has been handed down about him, that he was almost always angry. And if you keep your eyes open you will soon see how true to the life that feature of old Mr.

Prejudice still is. In every conversation, discussion, debate, correspondence, the angry man is invariably the prejudiced man; and, according to the age and the depth, the rootedness and the intensity of his prejudices, so is the ferocity and the savagery of his anger. He has already settled this case that you are irritating and wronging him so much by your still insisting on bringing up. It is a reproach to his understanding for you to think that there is anything to be said in that matter that he has not long ago heard said and fully answered. Has he not denounced that bad man and that bad cause for years? You insult me, sir, by again opening up that matter in my presence. He will have none of you or of your arguments either. You are as bad yourself as that bad man is whose advocate you are. We all know men whose hearts are full of coals of juniper, burning coals of hate and rage, just by reason of their ferocious prejudices. Hate is too feeble a word for their gnas.h.i.+ng rage against this man and that cause, this movement and that inst.i.tution.

There is an absolutely murderous light in their eye as they work themselves up against the men and the things they hate. Charity rejoices not in iniquity; but you will see otherwise Christian and charitable men so jockeyed by the devil that they actually rejoice in iniquity and do not know what they are doing, or who it is that is egging them on to do it. You will see otherwise and at other times good men so full of the rage and madness of prejudice and partiality that they will storm at every report of goodness and truth and prosperity in the man, or in the cause, or in the church, or in the party, they are so demented against.

Jockey is not the word. There is the last triumph of pure devilry in the way that the prince of the devils turns old Prejudice's very best things--his love of his fathers, his love of the past, his love of order, his love of loyalty, his love of the old paths, and his very truest and best religion itself--into so much fat fuel for the fires of hate and rage that are consuming his proud heart to red-hot ashes. If the light that is in us be darkness, how great is that darkness; and if the life that is in us be death, how deadly is that death!

4. Old, angry, and ill-conditioned. Ill-conditioned is an old-fas.h.i.+oned word almost gone out of date. But, all the same, it is a very expressive, and to us to-night a quite indispensable word. An ill-conditioned man is a man of an in-bred, cherished, and confirmed ill- nature. His heart, which was a sufficiently bad heart to begin with, is now so exercised in evil and so accustomed to evil, that,--how can he be born again when he is so old and so ill-natured? All the qualities, all the pa.s.sions, all the emotions of his heart are out of joint; their bent is bad; they run out naturally to mischief. Now, what could possibly be more ill-conditioned than to judge and sentence, denounce and execute a man before you have heard his case? What could be more ill-conditioned than positively to be afraid lest you should be led to forgive, and redress, and love, and act with another man? To be determined not to hear one word that you can help in his defence, in his favour, and in his praise? Could a human heart be in a worse state on this side h.e.l.l itself than that? Nay, that is h.e.l.l itself in your evil heart already. Let prejudice and partiality have their full scope among the wicked pa.s.sions of your ill-conditioned heart, and lo! the kingdom of darkness is already within you. Not, lo, here! or, lo, there! but within you. Look to yourselves, says John to us all, full as we all are of our own ill-conditions. Look to yourselves. But we have no eyes left with which to see ourselves; we look so much at the faults and the blames of our neighbour. 'Publius goes to church sometimes, and reads the Scriptures; but he knows not what he reads or prays, his head is so full of politics.

He is so angry at kings and ministers of state that he has no time nor disposition to call himself to account. He has the history of all parliaments, elections, prosecutions, and impeachments by heart, and he dies with little or no religion, through a constant fear of Popery.'

Poor, old, ill-conditioned Publius!

5. And, then, his sixty deaf men under old, angry, ill-conditioned Prejudice. We read of engines of sixty-horse power. And here is a man with the power of resisting and shutting out the truth equal to that of sixty men like himself. We all know such men; we would as soon think of speaking to those iron pillars about a change of mind as we would to them. If you preach to their prejudices and their prepossessions and their partialities, they are all ears to hear you, and all tongues to trumpet your praise. But do not expect them to sit still with ordinary decency under what they are so prejudiced against; do not expect them to read a book or buy a pa.s.sing paper on the other side. Sixty deaf men hold their ears; sixty ill-conditioned men hold their hearts. Habit with them is all the test of truth; it must be right, they've done it from their youth. And thus they go on to the end of their term of life, full of their own fixed ideas, with their eyes full of beams and jaundices and darkness and death. Some people think that we take up too much of our time with newspapers in our day, and that, if things go on as they are going, we shall soon have neither time nor taste for anything else but half a dozen papers a day. But all that depends on the conditions with which we read. If we would read as Jonathan Edwards read the weekly news- letters of his day; if we read all our papers to see if the kingdom of G.o.d was coming in reply to our prayer; if we read, observing all things, like Timothy, without prejudice or partiality, then I know no better reading for an ill-conditioned heart begun to look to itself than just a good, out-and-out party newspaper. And if it is a church paper all the better for your purpose. If you read with your fingers in your ears; if you read with a beam in your eye, you had better confine yourself in your reading; if you feel that your prejudices are inflamed and your partiality is intensified, then take care what paper you take in. But if you read all you read for the love of the truth, for justice, for fair- play, and for brotherly love, and all that in yourself; if you read all the time with your eyes on your own ill-conditioned heart, then, as James says, count it all joy when you fall into divers temptations. Take up your political and ecclesiastical paper every morning, saying to yourself, Go to, O my heart, and get thy daily lesson. Go to, and enter thy cleansing and refining furnace. Go to, and come well out of thy daily temptation.--A n.o.bler school you will not find anywhere for a prejudiced, partial, angry, and ill-conditioned heart than just the party journals of the day. For the abating of prejudice; for seeing the odiousness of partiality, and for putting on every day a fair, open, catholic, Christian mind, commend me to the public life and the public journals of our living day. And it is not that this man may be up and that man down; this cause victorious and that cause defeated; this truth vindicated and that untruth defeated, that public life rolls on and that its revolutions are reported to us. Our own minds and our own hearts are the final cause, the ultimate drift, and the far-off end and aim of it all. We are not made for party and for the partialities and prosperities of party; party and all its pa.s.sions and all its successes and all its defeats are made, and are permitted to be made for us; for our opportunity of purging ourselves free of all our ill-conditions, of all our prejudices, of all our partialities, and of all the sin and misery that come to us of all these things.

6. 'It is the work of a philosopher,' says Addison in one of his best _Spectators_, 'to be every day subduing his pa.s.sions and laying aside his prejudices.' We are not philosophers, but we shall be enrolled in the foremost ranks of philosophy if we imitate such philosophers in their daily work, as we must do and shall do. Well, are we begun to do it? Are we engaged in that work of theirs and ours every day? Is G.o.d our witness and our judge that we are? Are we so engaged upon that inward work, and so succeeding in it, that we can read our most prejudiced newspaper with the same mind and spirit, with the same profit and progress, with which we read our Bible? A good man, a humble man, a man acutely sensible of his ill-conditions, will look on every day as lost or won according as he has lost or won in this inward war. If his partialities are dropping off his mind; if his prejudices are melting; if he can read books and papers with pleasure and instruction that once filled him with dark pa.s.sions and angry outbursts; if his Calvinism lets him read Thomas A Kempis and Jeremy Taylor and William Law; if his High-Churchism lets him delight to wors.h.i.+p G.o.d in an Independent or a Presbyterian church; if his Free-Churchism permits him to see the Establishment reviving, and his State-Churchism admits that the Free Churches have more to say to him than he had at one time thought; if his Toryism lets him take in a Radical paper, and his Radicalism a Unionist paper--then let him thank G.o.d, for G.o.d is in all that though he knew it not. And when he counts up his incalculable benefits at each return of the Lord's table, let him count up as not the least of them an open mind and a well-conditioned heart, an unprejudiced mind, and an impartial heart.

7. And now, to conclude: Take old, angry, ill-conditioned Prejudice, his daily prayer: 'My Adorable G.o.d and Creator! Thy Holy Church is by the wickedness of men divided into various communions, all hating, condemning, and endeavouring to destroy one another. I made none of these divisions, nor am I any longer a defender of them. I wish everything removed out of every communion that hinders the Common Unity.

The wranglings and disputings of whole churches and nations have so confounded all things that I have no ability to make a true and just judgment of the matters between them. If I knew that any one of these communions was alone acceptable to Thee, I would do or suffer anything to make myself a member of it. For, my Good G.o.d, I desire nothing so much as to know and to love Thee, and to wors.h.i.+p Thee in the most acceptable manner. And as I humbly presume that Thou wouldst not suffer Thy Church to be thus universally divided, if no divided portion could offer any wors.h.i.+p acceptable unto Thee; and as I have no knowledge of what is absolutely best in these divided parts, nor any ability to put an end to them; so I fully trust in Thy goodness, that Thou wilt not suffer these divisions to separate me from Thy mercy in Christ Jesus; and that, if there be any better ways of serving Thee than those I already enjoy, Thou wilt, according to Thine infinite mercy, lead me into them, O G.o.d of my peace and my love.' After this manner old, angry, ill-conditioned Prejudice prayed every day till he died, a little child, in charity with all men, and in acceptance with Almighty G.o.d.

CHAPTER IX--CAPTAIN ANYTHING

'I am made all things to all men . . . I please all men in all things.'--_Paul_

Captain Anything came originally from the ancient town of Fair-speech.

Fair-speech had many royal bounties and many special privileges bestowed upon it, and Captain Anything and his family had come to many t.i.tles and to great riches in that ancient, loyal, and honourable borough. My Lord Turn-about, my Lord Time-server, my Lord Fair-speech (from whose ancestors that town first took its name), as also such well-known commoners as Mr. Smooth-man, Mr. Facing-both-ways, and Mr. Two-tongues were all sprung with Captain Anything from the same ancient and long-established ancestry. As to his religion, from a child young Anything had sat under the parson of the parish, the same Reverend Two- tongues as has been mentioned above. And our budding soldier followed the example of his minister in that he never strove too long against wind or tide, or was ever to be seen on the same side of the street with Religion when she was banished from court or had lost her silver slippers. The crest of the Anythings was a delicately poised weather- c.o.c.k; and the motto engraved around the gyrating bird ran thus: 'Our judgment always jumps according to the occasion.' As a military man, Captain Anything is described in military books as a proper man, and a man of courage and skill--to appearance. He and his company under him were a sort of Swiss guard in Mansoul. They held themselves open and ready for any master. They lived not so much by religion or by loyalty as by the fates of worldly fortune. In his secret despatches Diabolus was wont to address Captain Anything as My Darling; and be sure you recruit your Switzers well, Diabolus would say; but when the real stress of the war came, even Diabolus cast Captain Anything off. And thus it came about that when both sides were against this despised creature he had to throw down his arms and flee into a safe skulking place for his life.

1. In that half-papist, half-atheistic country called France there is a cla.s.s of politicians known by the name of Opportunists. They are a kind of public men that, we are thankful to say, are not known in Protestant and Evangelical England, but they may be pictured out and described to you in this homely way: An Opportunist stands well out of the sparks of the fire, and well in behind the stone wall, till the fanatics for liberty, equality, and fraternity have s.n.a.t.c.hed the chestnuts out of the fire, and then the Opportunist steps out from his safe place and blandly divides the well-roasted tid-bits among his family and his friends. As long as there is any jeopardy, the Jacobins are denounced and held up to opprobrium; but when the jeopardy and the risk are well past, the sober- minded, cautious, conservative, and responsible statesmen walk off with the portfolios of place and privilege and pay under their honest arms.

But these are the unprincipled papists and infidels of a mushroom republic; and, thank G.o.d, such spurious patriotism, and such sham and selfish statesmans.h.i.+p, have not yet shown their miserable heads among faithful, fearless, straightforward, and uncalculating Englishmen. At the same time, if ever that continental vice should attack our national character, we have two well-known essays in our ethical and casuistical literature that may with perfect safety be pitted against anything that either France or Italy has produced. Even if they are but a master's irony, let all ambitious men keep _Of Cunning_ and _Of Wisdom for a Man's Self_ under their pillow. Let all young men who would toady a great man; let all young ministers who would tune their pulpit to king, or court, or society; let all tradesmen and merchants who prefer their profits to their principles--if they have literature enough, let them soak their honest minds in our great Chancellor's sage counsels; and he who promoted Anything and dubbed him his Darling, he will, no doubt, publish both a post and a t.i.tle on his birthday for you also.

2. 'What religion is he of?' asks Dean Swift. 'He is an Anythingarian,'

is the answer, 'for he makes his self-interest the sole standard of his life and doctrine.' And Archbishop Leighton, a very different churchman from the bitter author of the _Polite Conversations_, is equally contemptuous toward the self-seeker in divine things. 'Your boasted peaceableness often proceeds from a superficial temper; and, not seldom, from a supercilious disdain of whatever has no marketable use or value, and from your utter indifference to true religion. Toleration is an herb of spontaneous growth in the soil of indifference. Much of our union of minds proceeds from want of knowledge and from want of affection to religion. Many who boast of their church conformity, and that no one hears of their noise, may thank the ignorance of their minds for that kind of quietness.' But by far the most powerful a.s.sault that ever was made upon lukewarmness in religion and upon self-seeking in the Church was delivered by Dante in the tremendous third canto of his _Inferno_:--

Various tongues, Horrible languages, outcries of woe, Accents of anger, voices deep and hoa.r.s.e, With hands together smote that swelled the sounds, Made up a tumult that for ever whirls Round through that air with solid darkness stain'd, Like to the sand that in the whirlwind flies.

I then, with error yet encompa.s.s'd, cried, 'O master! What is this I hear? What race Are these, who seem so overcome with woe?'

He then to me: 'This miserable fate Suffer the wretched souls of those who lived Without or praise or blame, with that ill band Of angels mixed, who nor rebellious proved, Nor yet were true to G.o.d, but for themselves Were only. Mercy and Justice scorn them both.

Speak not of them, but look and pa.s.s them by.'

Forthwith, I understood for certain this the tribe Of those ill spirits both to G.o.d displeasing And to His foes. Those wretches who ne'er lived, Went on in nakedness, and sorely stung By wasps and hornets, which bedewed their cheeks With blood, that mix'd with tears dropp'd to their feet, And by disgustful worms was gathered there.

3. Now, we must all lay it continually and with uttermost humiliation to heart that we all have Captain Anything's opportunism, his self-interest, his insincerity, his instability, and his secret deceitfulness in ourselves. That man knows little of himself who does not despise and hate himself for his secret self-seeking even in the service of G.o.d. For, how the love of praise will seduce and corrupt this man, and the love of gain that man! How easy it is to flatter and adulate this man out of all his former opinions and his deepest principles, and how an expected advantage will make that other man forget now an old alliance and now a deep antipathy! How often the side we take even in the most momentous matters is decided by the most unworthy motives and the most contemptible considerations! Unstable as water, Reuben shall not excel. Double-minded men, we, like Jacob's first-born, are unstable in all our ways. We have no anchor, or, what anchor we sometimes have soon slips. We have no fixed pole-star by which to steer our life. Any will-o'-the-wisp of pleasure, or advantage, or praise will run us on the rocks. The searchers of Mansoul, after long search, at last lighted on Anything, and soon made an end of him. Seek him out in your own soul also. Be you sure he is somewhere there. He is skulking somewhere there. And, having found him, if you cannot on the spot make an end of him, keep your eye on him, and never say that you are safe from him and his company as long as you are in this soul-deceiving life. And, that Anything will not be let enter the gates of the city you are set on seeking, that will go largely to make that sweet and clean and truthful city your very heaven to you.

4. 'I am made all things to all men, and I please all men in all things.' One would almost think that was Captain Anything himself, in a frank, cynical, and self-censorious moment. But if you will look it up you will see that it was a very different man. The words are the words of Anything, but the heart behind the words is the heart of Paul. And this, again, teaches us that we should be like the Messiah in this also, not to judge after the sight of our eyes, nor to reprove after the hearing of our ears. Miserable Anything! outcast alike of heaven and h.e.l.l! But, O n.o.ble and blessed Apostle! the man, says Thomas Goodwin, who shall be found seated next to Jesus Christ Himself in the kingdom of G.o.d. Happy Paul: happy even on this earth, since he could say, and in the measure he could say with truth and with sincerity, such self-revelations as these: 'Unto the Jews I am become as a Jew that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law. To them that are without law, as without law, that I might gain them that are without law. To the weak became I as weak, that I might gain the weak; I am made all things to all men, that I might by all means save some. Giving none offence, neither to the Jews, nor to the Gentiles, nor to the Church of G.o.d. Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.' n.o.ble words, and inspiring to read. Yes: but look within, and think what Paul must have pa.s.sed through; think what he must have been put through before he,--a man of like selfish pa.s.sions as we are, a man of like selfish pa.s.sions as Anything was,--could say all that. Let his crosses and his thorns; his raptures up to the third heaven, and his body of death that he bore about with him all his days; let his magnificent spiritual gifts, and his still more magnificent spiritual graces tell how they all worked together to make the chief of sinners out of the blameless Pharisee, and, at the same time, Christ's own chosen vessel and the apostle of all the churches.

Boasting about his patron apostle, St. Augustine says: 'Far be it from so great an apostle, a vessel elect of G.o.d, an organ of the Holy Ghost, to be one man when he preached and another when he wrote; one man in private and another in public. He was made all things to all men, not by the craft of a deceiver, but from the affection of a sympathiser, succouring the diverse diseases of souls with the diverse emotions of compa.s.sion; to the little ones dispensing the lesser doctrines, not false ones, but the higher mysteries to the perfect--all of them, however, true, harmonious, and divine.' The exquisite irony of Socrates comes into my mind in this connection, and will not be kept out of my mind. By instinct as well as by art Socrates mixed up the profoundest seriousness with the humorous affectation of qualities of mind and even of character the exact opposite of what all who loved him knew to be the real Socrates. 'Intellectually,'

says Dr. Thomson, 'the acutest man of his age, Socrates represents himself in all companies as the dullest person present. Morally the purest, he affects to be the slave of pa.s.sion and borrows the language even of the lewd to describe a love and a good-will far too exalted for the comprehension of his contemporaries. This irony of his disarmed ridicule by antic.i.p.ating it; it allayed jealousy and propitiated envy; and it possibly procured him admission into gay circles from which a more solemn teacher would have been excluded. But all the time it had for its basis a real greatness of soul, a hearty and an unaffected disregard of public opinion, a perfect disinterestedness, and an entire abnegation of self. He made himself a fool in order that fools by his folly might be made wise; he humbled himself to the level of those among whom his work lay that he might raise some few among them to his own level; he was all things to all men, if by any means he might save some. Till Alcibiades ends the splendid eloge that Plato puts into his mouth with these words, "All my master's vice and stupidity and wors.h.i.+p of wealthy and great men is counterfeit. It is all but the Silenus-mask which conceals the features of the G.o.d within; for if you remove the covering, how shall I describe to you, my friends and boon companions, the excellence of the beauty you will find within! Whether any of you have seen Socrates in his serious mood, when he has thrown aside the mask and disclosed the divine features beneath it, is more than I know. But I have seen them, and I can tell you that they seemed to me glorious and marvellous, and, truly, G.o.dlike in their beauty."'

Well, now, I gather out of all that this great lesson: that it is, to begin with, a mere matter of temperament, or what William Law would call a mere matter of complexion and sensibility, whether, to begin with, a man is hard, and dry, and narrow, and stiff, and proud, and scornful, and cruel; or again, whether he is soft and tender, broad and open, and full of sympathy and of the milk of human kindness. At first, and to begin with, there is neither praise nor blame as yet in the matter. A man is hard just as a stone is hard; it is his nature. Or he is soft as clay is soft; it is again his nature. But, inheriting such a nature, and his inherited nature beginning to appear, then is the time when the true man really begins to be made. The bad man dwells in contentment, and, indeed, by preference, at home in his own hard, proud, scornful, resentful heart; or, again, in his facile, fawning, tide-waiting, time- serving heart; and thus he chooses, accepts, and prefers his evil fate, and never seeks the help either of G.o.d or man to enable him to rise above it. Paul was not, when we meet him first, the sweet, humble, affable, placable, makeable man that he made himself and came to be after a lifetime of gospel-preaching and of adorning the gospel he preached. And all the a.s.sistances and all the opportunities that came to Paul are still coming to you and to me; till, whether naturally pliable and affectionate or the opposite, we at last shall come to the temperament, the complexion, and the exquisite sensibility of Paul himself. Are you, then, a hard, stiff, severe, censorious, proud, angry, scornful man? Or are you a too-easy, too-facile man-pleaser and self-seeker, being all things to all men that you may make use of all men? Are you? Then say so. Confess it to be so. Admit that you have found yourself out. And reflect every day what you have got to do in life. Consider what a new birth you need and must have. Number your days that are left you in which to make you a new heart, and a new nature, and a new character.

Consider well how you are to set about that divine work. You have a minister, and your minister is called a divine because by courtesy he is supposed to understand that divine work, and to be engaged on it night and day in himself, and in season and out of season among his people. He will tell you how you are to make you a new heart. Or, if he does not and cannot do that; if he preaches about everything but that to a people who will listen to anything but that, then your soul is not in his hands but in your own. You may not be able to choose your minister, but you can choose what books you are to buy, or borrow, and read. And if there is not a minister within a hundred miles of you who knows his right hand from his left, then there are surely some booksellers who will advise you about the cla.s.sical books of the soul till you can order them for yourselves. And thus, if it is your curse and your shame to be as spongy, and soapy, and oily, and slippery as Anything himself; if you choose your church and your reading with any originality, sense, and insight, you need not fear but that you will be let live till you die an honest, upright, honourable, fearless gentleman: no timid friend to unfas.h.i.+onable truth, as you are to-night, but a man like Thomas Boston's Ettrick elder, who lies waiting the last trump under a gravestone engraven with this legend: Here lies a man who had a brow for every good cause. Only, if you would have that written and read on your headstone, you have no time to lose. If I were you I would not sit another Sabbath under a minister whose preaching was not changing my nature, making my heart new, and transforming my character; no, not though the Queen herself sat in the same loft. And I would leave the church even of my fathers, and become anything as far as churches go, if I could get a minister who held my face close and ever closer up to my own heart. Nor would I spend a s.h.i.+lling or an hour that I could help on any impertinent book,--any book that did not powerfully help me in the one remaining interest of my one remaining life: a new nature and a new heart. No, not I. No, not I any more.