Bunyan Characters Volume I Part 6

Take detraction for an example, one of the commonest, and, surely, one of the most detestable of the sins of the tongue. And the etymology here, as in this whole region, is most instructive and most impressive. In detraction you _draw away_ something from your neighbour that is most precious and most dear to him. In detraction you are a thief, and a thief of the falsest and wickedest kind. For your neighbour's purse is trash, while his good name is far more precious to him than all his gold.

Some one praises your neighbour in your hearing, his talents, his performances, his character, his motives, or something else that belongs to your neighbour. Some one does that in your hearing who either does not know you, or who wishes to torture and expose you, and you fall straight into the snare thus set for you, and begin at once to belittle, depreciate, detract from, and run down your neighbour, who has been too much praised for your peace of mind and your self-control. You insinuate something to his disadvantage and dishonour. You quote some authority you have heard to his hurt. And so on past all our power to picture you.

For detraction has a thousand devices taught to it by the master of all such devices, wherewith to drag down and defile the great and the good.

But with all you can say or do, you cannot for many days get out of your mind the heart-poisoning praise you heard spoken of your envied neighbour. Never praise any potter's pots in the hearing of another potter, said the author of the _Nicomachean Ethics_. Aristotle said potter's pots, but he really all the time was thinking of a philosopher's books; only he said potter's pots to draw off his readers' attention from himself. Now, always remember that ancient and wise advice. Take care how you praise a potter's pots, a philosopher's books, a woman's beauty, a speaker's speech, a preacher's sermon to another potter, philosopher, woman, speaker, or preacher; unless, indeed, you maliciously wish secretly to torture them, or publicly to expose them, or, if their sanctification is begun, to sanctify them to their most inward and spiritual sanctification.

Backbiting, again, would seem at first sight to be a sin of the teeth rather than of the tongue, only, no sharpest tooth can tear you when your back is turned like your neighbour's evil tongue. Pascal has many dreadful things about the corruption and misery of man, but he has nothing that strikes its terrible barb deeper into all our consciences than this, that if all our friends only knew what we have said about them behind their back, we would not have four friends in all the world.

Neither we would. I know I would not have one. How many would you have?

And who would they be? You cannot name them. I defy you to name them.

They do not exist. The tongue can no man tame.

'Giving of characters' also takes up a large part of our everyday conversation. We cannot well help characterising, describing, and estimating one another. But, as far as possible, when we see the conversation again approaching that dangerous subject, we should call to mind our past remorse; we should suppose our absent neighbour present; we should imagine him in our place and ourselves in his place, and so turn the rising talk into another channel. For, the truth is, few of us are able to do justice to our neighbour when we begin to discuss and describe him. Generosity in our talk is far easier for us than justice. It was this incessant giving of characters that our Lord had in His eye when He said in His Sermon on the Mount, Judge not. But our Lord might as well never have uttered that warning word for all the attention we give it.

For we go on judging one another and sentencing one another as if we were entirely and in all things blameless ourselves, and as if G.o.d had set us up in our blamelessness in His seat of judgment over all our fellows. How seldom do we hear any one say in a public debate or in a private conversation, I don't know; or, It is no matter of mine; or, I feel that I am not in possession of all the facts; or, It may be so, but I must not judge. We never hear such things as these said. No one pays the least attention to the Preacher on the Mount. And if any one says to us, I must not judge, we never forgive him, because his humility and his obedience so condemn all our ill-formed, prejudiced, rash, and ill-natured judgments of our neighbour. Since, therefore, so Butler sums up, it is so hard for us to enter on our neighbour's character without offending the law of Christ, we should learn to decline that kind of conversation altogether, and determine to get over that strong inclination most of us have, to be continually talking about the concerns, the behaviour, and the deserts of our neighbours.

Now, it was all those vices of the tongue in full outbreak in the day of James the Just that made that apostle, half in sorrow, half in anger, demand of all his readers that they should henceforth begin to bridle their tongues. And, like all that most practical apostle's counsels, that is a most impressive and memorable commandment. For, it is well known that all sane men who either ride on or drive unruly horses, take good care to bridle their horses well before they bring them out of their stable door. And then they keep their bridle-hand firm closed on the bridle-rein till their horses are back in the stable again. Especially and particularly they keep a close eye and a firm hand on their horse's bridle on all steep inclines and at all sharp angles and sudden turns in the road; when sudden trains are pa.s.sing and when stray dogs are barking.

If the rider or the driver of a horse did not look at nothing else but the bridle of his horse, both he and his horse under him would soon be in the ditch,--as so many of us are at the present moment because we have an untamed tongue in our mouth on which we have not yet begun to put the bridle of truth and justice and brotherly love. Indeed, such woe and misery has an untamed tongue wrought in other churches and in other and more serious ages than ours, that special religious brotherhoods have been banded together just on the special and strict engagement that they would above all things put a bridle on their tongues. 'What are the chief cares of a young convert?' asked such a convert at an aged Carthusian. 'I said I will take heed to my ways that I trespa.s.s not with my tongue,' replied the saintly father. 'Say no more for the present,'

interrupted the youthful beginner; 'I will go home and practise that, and will come again when I have performed it.'

Now, whatever faults that tall man had who took up so much of Faithful's time and attention, he was a saint compared with the men and the women who have just pa.s.sed before us. Talkative, as John Bunyan so scornfully names that tall man, though he undoubtedly takes up too much time and too much s.p.a.ce in Bunyan's book, was not a busybody in other men's matters at any rate. n.o.body could call him a detractor or a backbiter or a talebearer or a liar. Christian knew him well, and had known him long, but Christian was not afraid to leave him alone with Faithful. We all know men we feel it unsafe to leave long alone with our friends. We feel sure that they will be talking about us, and that to our hurt, as soon as our backs are about. But to give that tall man his due, he was not given with all his talk to tale-bearing or scandal or detraction. Had he been guilty of any of these things, Faithful would soon have found him out, and would have left him to go to the Celestial City by himself. But, after talking for half a day with Talkative, instead of finding out anything wrong in the tall man's talk, Faithful was so taken and so struck with it, that he stepped across to Christian and said, 'What a brave companion we have got! Surely this man will make a most excellent pilgrim!' 'So I once thought too,' said Christian, 'till I went to live beside him, and have to do with him in the business of daily life.' Yes, it is near neighbourhood and the business of everyday life that try a talking man. If you go to a meeting for prayer, and hear some men praying and speaking on religious subjects, you would say to yourself, What a good man that is, and how happy must his wife and children and servants and neighbours be with such an example always before them, and with such an intercessor for them always with G.o.d! But if you were to go home with that so devotional man, and try to do business with him, and were compelled to cross him and go against him, you would find out why Christian smiled so when Faithful was so full of Talkative's praises.

But of all the religiously-loquacious men of our day, your ministers are the chief. For your ministers must talk in public, and that often and at great length, whether they are truly religious men at home or no. It is their calling to talk to you unceasingly about religious matters. You chose them to be your ministers because they could talk well. You would not put up with a minister who could not talk well on religious things.

You estimate them by their talk. You praise and pay them by their talk.

And if they are to live, talk incessantly to you about religion they must, and they do. If any other man among us is not a religious man, well, then, he can at least hold his tongue. There is no necessity laid on him to speak in public about things that he does not practise at home.

But we hard-bested ministers must go on speaking continually about the most solemn things. And if we are not extraordinarily watchful over ourselves, and extraordinarily and increasingly conscientious, if we are not steadily growing in inwardness and insight and depth and real spirituality of mind and life ourselves, we cannot escape,--our calling in life will not let us escape,--becoming as sounding bra.s.s. There is an awful sentence in Butler that should be written in letters of fire in every minister's conscience, to the effect that continually going over religion in talk and making fine pictures of it in the pulpit, creates a professional insensibility to personal religion that is the everlasting ruin of mult.i.tudes of eloquent ministers. That is true. We ministers all feel that to be true. Our miserable experience tells us that is only too true of ourselves. What a flood of demoralising talk has been poured out from the pulpits of this one city to-day!--demoralising to preachers and to hearers both, because not intended to be put in practice. How few of those who have talked and heard talk all this day about divine truth and human duty, have made the least beginning or the least resolve to live as they have spoken and heard! And, yet, all will in words again admit that the soul of religion is the practick part, and that the tongue without the heart and the life is but death and corruption.

Let us, then, this very night begin to do something practical after all this talk about talk. And let us all begin to do something in the direct line of our present talk. What a n.o.ble congregation of evangelical Carthusians that would make us if we all put a bridle on our tongue to- night before we left this house. For we all have neighbours, friends, enemies, against whom we every day sin with our unbridled tongue. We all have acquaintances we are ashamed to meet, we have been so unkind and so unjust to them with our tongue. We hang down our head when they shake our hand. Yes, we know the men quite well of whom Pascal speaks. We know many men who would never speak to us again if they only knew how, and how often, we have spoken about them behind their back. Well, let us sin against them, and against ourselves, and against our Master's command and example no more. Let this night and this lecture on Talkative and his kindred see the last of our sin against our ill-used neighbour. Let us promise G.o.d and our own consciences to-night, that we shall all this week put on a bridle about that man, and about that subject, and in that place, and in that company. Let us say, G.o.d helping me, I shall for all this week not speak about that man at all, anything either good or bad, nor on that subject, nor will I let the conversation turn into that channel at all if I can help it. And G.o.d will surely help us, till, after weeks and years of such prayer and such practice, we shall by slow degrees, and after many defeats, be able to say with the Psalmist, 'I will take heed to my ways, that I sin not with my tongue. I will keep my mouth with a bridle. I will be dumb with silence. I will hold my peace even from good.'

JUDGE HATE-GOOD

'Hear, O heads of Jacob, and ye princes of the house of Israel . . .

who hate the good and love the evil.'--Micah.

The portrait of Judge Hate-good in _The Pilgrim's Progress_ is but a poor replica, as our artists say, of the portrait of Judge Jeffreys in our English history books. I am sure you have often read, with astonishment at Bunyan's literary power, his wonderful account of the trial of Faithful, when, as Bunyan says, he was brought forth to his trial in order to his condemnation. We have the whole ecclesiastical jurisprudence of Charles and James Stuart put before us in that single satirical sentence. But, powerful as Bunyan's whole picture of Judge Hate-good's court is, it is a tame and a poor picture compared with what all the historians tell us of the injustice and cruelty of the court of Judge Jeffreys. Macaulay's portrait of the Lord Chief Justice of England for ferocity and fiendishness beats out of sight Bunyan's picture of that judge who keeps Satan's own seal in Bunyan's Book. Jeffreys was bred for his future work at the bar of the Old Bailey, a bar already proverbial for the licence of its tongue and for the coa.r.s.eness of its cases.

Jeffreys served his apprenticeship for the service that our two last Stuarts had in reserve for him so well, that he soon became, so his beggared biographer describes him, the most consummate bully that ever disgraced an English bench. The boldest impudence when he was a young advocate, and the most brutal ferocity when he was an old judge, sat equally secure on the brazen forehead of George Jeffreys. The real and undoubted ability and scholarship of Jeffreys only made his wickedness the more awful, and his whole career the greater curse both to those whose tool he was, and to those whose blood he drank daily. Jeffreys drank brandy and sang lewd songs all night, and he drank blood and cursed and swore on the bench all day. Just imagine the state of our English courts when a judge could thus a.s.sail a poor wretch of a woman after pa.s.sing a cruel sentence upon her. 'Hangman,' shouted the ermined brute, 'Hangman, pay particular attention to this lady. Scourge her soundly, man. Scourge her till the blood runs. It is the Christmas season; a cold season for madam to strip in. See, therefore, man, that you warm her shoulders thoroughly.' And you all know who Richard Baxter was. You have all read his seraphic book, _The Saints' Rest_. Well, besides being the Richard Baxter so well known to our saintly fathers and mothers, he was also, and he was emphatically, the peace-maker of the Puritan party.

Baxter's political principles were of the most temperate and conciliatory, and indeed, almost royalist kind. He was a man of strong pa.s.sions, indeed, but all the strength and heat of his pa.s.sions ran out into his hatred of sin and his love of holiness, and an unsparing and consuming care for the souls of his people. Very Faithful himself stood before the bar of Judge Jeffreys in the person of Richard Baxter. It took all the barefaced falsehood and scandalous injustice of the crown prosecutors to draw out the sham indictment that was read out in court against inoffensive Richard Baxter. But what was lacking in the charge of the crown was soon made up by the abominable scurrility of the judge.

'You are a schismatical knave,' roared out Jeffreys, as soon as Baxter was brought into court. 'You are an old hypocritical villain.' And then, clasping his hands and turning up his eyes, he sang through his nose: 'O Lord, we are Thy peculiar people: we are Thy dear and only people.' 'You old blockhead,' he again roared out, 'I will have you whipped through the city at the tail of the cart. By the grace of G.o.d I will look after you, Richard.' And the tiger would have been as good as his word had not an overpowering sense of shame compelled the other judges to protest and get Baxter's inhuman sentence commuted to fine and imprisonment. And so on, and so on. But it was Jeffreys' 'Western Circuit,' as it was called, that filled up the cup of his infamy--an infamy, say the historians, that will last as long as the language and the history of England last. The only parallel to it is the infamy of a royal house and a royal court that could welcome home and promote to honour such a detestable miscreant as Jeffreys was. But the slaughter in Somerset was only over in order that a similar slaughter in London might begin. Let those who have a stomach for more blood and tears follow out the h.e.l.l upon earth that James Stuart and George Jeffreys together let loose on the best life of England in their now fast-shortening day. Was Judge Jeffreys, some of you will ask me, born and bred in h.e.l.l? Was the devil his father, and original sin his mother? Or, was he not the very devil himself come to earth for a season in English flesh? No, my brethren, not so. Judge Jeffreys was one of ourselves. Little George Jeffreys was born and brought up in a happy English home. He was baptised and confirmed in an English church. He took honours in an English university. He ate dinners, was called to the bar, conducted cases, and took silk in an English court of justice. And in the ripeness of his years and of his services, he wore the honourable ermine and sat upon the envied wool-sack of an English sovereign. It would have been far less awful and far less alarming to think of, had Judge Jeffreys been, as you supposed, a pure devil let loose on the Church of Christ and the awakening liberty of England. But some innocent soul will ask me next whether there has ever been any other monster on the face of the earth like Judge Jeffreys; and whether by any possibility there are any such monsters anywhere in our own day. Yes, truth compels me to reply.

Yes, there are, plenty, too many. Only their environment, nowadays, as our naturalists say, does not permit them to grow to such strength and dimensions as those of James Stuart, and George Jeffreys, his favourite judge. At the same time, be not deceived by your own deceitful heart, nor by any other deceiver's smooth speeches. Judge Jeffreys is in yourself, only circ.u.mstances have not yet let him fully show himself in you. Still, if you look close enough and deep enough into your own hearts, you will see the same wicked light glancing sometimes there that used so to terrify Judge Jeffreys' prisoners when they saw it in his wicked eyes. If you lay your ear close enough to your own heart, you will sometimes hear something of that same hiss with which that human serpent sentenced to torture and to death the men and the women who would not submit to his command. The same savage laughter also will sometimes all but escape your lips as you think of how your enemy has been made to suffer in body and in estate. O yes, the very same h.e.l.l-broth that ran for blood in Judge Jeffreys' heart is in all our hearts also; and those who have the least of its poison left in their hearts will be the foremost to confess its presence, and to hate and condemn and bewail themselves on account of its terrible dregs.

HATE-GOOD is an awful enough name for any human being to bear. Those who really know what goodness is, and then, what hatred is,--they will feel how awful a thing it is for any man to hate goodness. But there is something among us sinful men far more awful than even that, and that is to hate G.o.d. The carnal mind, writes the apostle Paul to the Romans--and it is surely the most terrible sentence that often terrible enough apostle ever wrote--the carnal mind is enmity against G.o.d. And Dr. John Owen annotating on that sentence is equally terrible. The carnal mind, he says, has 'chosen a great enemy indeed.' And having mentioned John Owen, will you let me once more beseech all students of divinity, that is, all students, amongst other things, of the desperate depravity of the human heart, to read John Owen's sixth volume till they have it by heart,--by a broken, believing heart. Owen _On Indwelling Sin_ is one of the greatest works of the great Puritan period. It is a really great, and as we nowadays say, a truly scientific work to the bargain. But all that by the way. Yes, this carnal heart that is still left in every one of us has chosen a great enemy, and it would need both strong and faithful allies in order to fight him. The hatred that His Son also met with when He was in this world is one of the most hateful pages of this hateful world's hateful history. He knew His own heart towards His enemies, and thus He was able to say to the Searcher of Hearts with His dying breath, They hated Me without a cause. Truly our hatred is hottest when it is most unjust.

'Look to yourselves,' wrote the apostle John to the elect lady and her children. Yes; let us all look sharply and suspiciously to ourselves in this matter now in hand, and we shall not need John Owen nor anybody else to discover to us the hatred and the hatefulness of our own hearts. Look to yourselves, and the work of the law will soon be fulfilled in you.

_h.o.m.o homini lupus_, taught an old philosopher who had studied moral philosophy not in books so much as in his own heart. 'Is no man naturally good?' asked innocent Lady Macleod of Dunvegan Castle at her guest, Dr. Samuel Johnson. 'No, madam, no more than a wolf.' That is quite past all question with all those who either in natural morals or in revealed religion look to and know and characterise themselves. We have all an inborn propensity to dislike one another, and a very small provocation will suddenly blow that banked-up furnace into a flame. It is ever present with me, says self-examining Paul, and hence its so sudden and so destructive outbreaks. So the written or the printed name of our enemy, his image in our mind, his pa.s.sing step, his figure out of the window; his wife, his child, his carriage, his cart in the street, anything, everything will stir up our heart at the man we do not like.

And the whole of our so honest Bible, our present text, and the ill.u.s.trations of our text in Judge Jeffreys' and Judge Hate-good's courts, all go to show that the better a man is the more sometimes will we hate him. Good men, better men than we are, men who in public life and in private life pursue great and good ends, of necessity cross and go counter to us in our pursuit of small, selfish, evil ends, and of necessity we hate them. For, cross a selfish sinner sufficiently and you have a very devil--as many good men, if they knew it, have in us. Again, good men who come into contact with us cannot help seeing our bad lives, our tempers, our selfishness, our public and private vices; and we see that they see us, and we cannot love those whose averted eye so goes to our conscience. And not only in the hatred of good men, but if you know of G.o.d how to watch yourselves, you will find yourselves out every day also in the hatred of good movements, good causes, good inst.i.tutions, and good works. There are doctors who would far rather hear of their rival's patient expiring in his hands than hear their rival's success trumpeted through all the town. There are ministers, also, who would rather that the ma.s.ses of the city and the country sank yet deeper into improvidence and drink and neglect of ordinances than that they were rescued by any other church than their own. They hate to hear of the successes of another church. There are party politicians who would rather that the ship of the state ran on the rocks both in her home and her foreign policy than that the opposite party should steer her amid a nation's cheers into harbour. And so of good news. I will stake the divine truth of this evening's Scriptures, and of their historical and imaginative ill.u.s.trations, on the feelings, if you know how to observe, detect, characterise, and confess them,--the feelings, I say, that will rise in your heart to-morrow morning when you read what is good news to other men, even to good men, and to the families and family interests of good men. It does not matter one atom into what profession, office, occupation, interest you track the corrupt heart of man, as sure as a substance casts a shadow, so sure will you find your own selfish heart hating goodness when the goodness does not serve or flatter you.

Now, though they will never be many, yet there must be some men among us, one here and another there, who have so looked at and found out themselves. I can well believe that some men here came up to this house to-night trembling in their heart all the way. They felt the very advertis.e.m.e.nt go through them like a knife: they felt that they were summoned up hither almost by name as to judgment. For they feel every day, though they have never told their feelings to any, that they have this horrible heart deep-seated within them to love evil and to hate good. They gnash their teeth at themselves as they catch themselves rejoicing in iniquity. They feel their hearts expanding, and they know that their faces shine, when you tell them evil tidings. They sicken and lose heart and sit solitary when you carry to them a good report. They feel as John Bunyan felt, that no one but the devil can equal them in pollution of heart. And their wonder sometimes is that the Searcher of Hearts does not drive them down where devils dwell and hate G.o.d and man and one another. They look around them when the penitential psalm is being sung, and they smile bitterly to themselves. O people of G.o.d, they say, you do not know what you are saying. Leave that psalm to me. I can sing it. I can tell to G.o.d what He knows about sin, and about sin in the heart. Stand away back from me, that man says, for I am a leper. The chief of sinners is beside you. A whited sepulchre stands open beside you.--Stop now, O hating and hateful man, and let me speak for a single moment before we separate. Before you say any more about yourself, and before you leave the house of G.o.d, lift up your broken heart and with all your might bless G.o.d that He has opened your eyes and taught you how to look at yourself and how to hate yourself. There are hundreds of honest Christian men and women in this house at this moment to whom G.o.d has not done as, in His free grace, He has done to you. For He has not only begun a good work in you, but He has begun that special and peculiar work which, when it goes on to perfection, makes a great and an eminent saint of G.o.d. To know your own heart as you evidently know it, and to hate it as you say you hate it, and to hunger after a clean heart as, with every breath, you hunger,--all that, if you would only believe it, sets you, or will yet set you, high up among the people of G.o.d. Be comforted; it is your bounden duty to be comforted. G.o.d deserves it at your hands that you be more than comforted amid such unmistakable signs of His eminent grace to you. And be patient under your exceptional sanctification. Rome was not built in a day. You cannot reverse the awful law of your sanctification. You cannot be saved by Jesus Christ and His Holy Spirit without seeing yourself, and you cannot see yourself without hating yourself, and you cannot begin to hate yourself without all your hatred henceforth turning against yourself. You are deep in the red-hot bosom of the refiner's fire. And when you are once sufficiently tried by the Divine Refiner of Souls, He will in His own good time and way bring you out as gold. Be patient, therefore, till the coming of the Lord. And say continually amid all your increasing knowledge of yourself, and amid all your increasing hatred of yourself, 'As for me, I will behold Thy face in righteousness; I shall be satisfied when I awake with Thy likeness.'

FAITHFUL IN VANITY FAIR {2}

'Be thou faithful.'--Rev. 2. 10.

The breadth of John Bunyan's mind, the largeness of his heart, and the tolerance of his temper all come excellently out in his fine portrait of Faithful. New beginners in personal religion, when they first take up _The Pilgrim's Progress_ in earnest, always try to find out something in themselves that shall somewhat correspond to the recorded experience of Christian, the chief pilgrim. And they are afraid that all is not right with them unless they, like him, have had, to begin with, a heavy burden on their back. They look for something in their religious life that shall answer to the Slough of Despond also, to the Hill Difficulty, to the House Beautiful, and, especially and indispensably, to the place somewhat ascending with a cross upon it and an open sepulchre beneath it.

And because they cannot always find all these things in themselves in the exact order and in the full power in which they are told of Christian in Bunyan's book, they begin to have doubts about themselves as to whether they are true pilgrims at all. But here is Faithful, with whom Christian held such sweet and confidential discourse, and yet he had come through not a single one of all these things. The two pilgrims had come from the same City of Destruction indeed, and they had met at the gate of Vanity and pa.s.sed through Vanity Fair together, but, till they embraced one another again in the Celestial City, that was absolutely all the experience they had in common. Faithful had never had any such burden on his back as that was which had for so long crushed Christian to the earth. And the all but complete absence of such a burden may have helped to let Faithful get over the Slough of Despond dry shod. He had the good lot to escape Sinai also and the Hill Difficulty, and his pa.s.sing by the House Beautiful and not making the acquaintance of Discretion and Prudence and Charity may have had something to do with the fact that one named Wanton had like to have done him such a mischief. His remarkable experiences, however, with Adam the First, with Moses, and then with the Man with holes in His hands, all that makes up a page in Faithful's autobiography we could ill have spared. His encounter with Shame also, and soon afterwards with Talkative, are cla.s.sical pa.s.sages in his so individual history. Altogether, it would be almost impossible for us to imagine two pilgrims talking so heartily together, and yet so completely unlike one another. A very important lesson surely as to how we should abstain from measuring other men by ourselves, as well as ourselves by other men; an excellent lesson also as to how we should learn to allow for all possible varieties among good men, both in their opinions, their experiences, and their attainments. True Puritan as the author of _The Pilgrim's Progress_ is, he is no Procrustes. He does not cut down all his pilgrims to one size, nor does he clip them all into one pattern.

They are all thinking men, but they are not all men of one way of thinking. John Bunyan is as fresh as Nature herself, and as free and full as Holy Scripture herself in the variety, in the individuality, and even in the idiosyncrasy of his spiritual portrait gallery.

Vanity Fair is one of John Bunyan's universally-admitted masterpieces.

The very name of the fair is one of his happiest strokes. Thackeray's famous book owes half its popularity to the happy name he borrowed from John Bunyan. Thackeray's author's heart must have leaped in his bosom when Vanity Fair struck him as a t.i.tle for his great satire. 'Then I saw in my dream that when they were got out of the wilderness they presently saw a town before them, and the name of that town is Vanity, and at that town there is a fair kept called Vanity Fair. The fair is kept all the year long, and it beareth the name of Vanity Fair, because the town where it is kept is lighter than Vanity. And, also, because all that is sold there is vanity. As is the saying of the wise, All that cometh is vanity. The fair is no new erected business, but a thing of ancient standing: I will show you the original of it. About five thousand years ago there were pilgrims walking to the Celestial City, as these two honest persons now are, and Beelzebub, Apollyon, and Legion, with their companions, perceiving that by the path that the pilgrims made, that their way to the city lay through this town of Vanity, they contrived there to set up a fair: a fair wherein should be sold all sorts of vanity, and that it should last all the year long. Therefore at this fair are all such merchandise sold as houses, lands, trades, places, honours, preferments, t.i.tles, countries, kingdoms, pleasures, and delights of all sorts, as wives, husbands, children, masters, servants, lives, blood, bodies, souls, silver, gold, precious stones, and what not.

And, moreover, at this fair at all times there is to be seen juggling, cheats, games, plays, fools, apes, knaves, and rogues, and that of every kind.' And then our author goes on to tell us the names of the various streets and rows where such and such wares are vended. And from that again he goes on to tell how the Prince of princes Himself went at one time through this same fair, and that upon a fair day too, and how the lord of the fair himself came and took Him from street to street to try to get Him induced to cheapen and buy some of the vain merchandise. But as it turned out He had no mind to the merchandise in question, and He therefore pa.s.sed through the town without laying out so much as one farthing upon its vanities. The fair, therefore, you will see, is of long standing and a very great fair. Now, our two pilgrims had heard of all that, they remembered also what Evangelist had told them about the fair, and so they b.u.t.toned up their pockets and pushed through the booths in the hope of getting out at the upper gate before any one had time to speak to them. But that was not possible, for they were soon set upon by the men of the fair, who cried after them: 'Hail, strangers, look here, what will you buy?' 'We buy the truth only,' said Faithful, 'and we do not see any of that article of merchandise set out on any of your stalls.' And from that began a hubbub that ended in a riot, and the riot in the apprehension and shutting up in a public cage of the two innocent pilgrims. Lord Hate-good was the judge on the bench of Vanity in the day of their trial, and the three witnesses who appeared in the witness-box against the two prisoners were Envy, Superst.i.tion, and Pickthank. The twelve jurymen who sat on their case were Mr. Blindman, Mr. No-good, Mr.

Malice, Mr. Love-l.u.s.t, Mr. Live-loose, Mr. Heady, Mr. High-mind, Mr.

Enmity, Mr. Liar, Mr. Cruelty, Mr. Hate-light, and Mr. Implacable,--Mr.

Blindman to be the foreman. And it was before these men that Faithful was brought forth to his trial in order to his condemnation. And very soon after his trial Faithful came to his end. 'Now I saw that there stood behind the mult.i.tude a chariot and a couple of horses waiting for Faithful, who (so soon as his adversaries had despatched him) was taken up into it, and straightway was carried up through the clouds, with sound of trumpet, the nearest way to the Celestial gate.'

Now, I cannot tell you how it was, I cannot account for it to myself, but it is nevertheless absolutely true that as I was reading my author last week and was meditating my present exposition, it came somehow into my mind, and I could not get it out of my mind, that there is a great and a close similarity between John Bunyan's Vanity Fair and a general election. And, all I could do to keep the whole thing out of my mind, one similarity after another would leap up into my mind and would not be put out of it. I protest that I did not go out to seek for such similarities, but the more I frowned on them the thicker they came. And then the further question arose as to whether I should write them down or no; and then much more, as to whether I should set them out before my people or no. As you will easily believe, I was immediately in a real strait as to what I should do. I saw on the one side what would be sure to be said by ill-natured people and people of a hasty judgment. And I saw with much more anxiety what would be felt even when they restrained themselves from saying it by timid and cautious and scrupulous people. I had the full fear of all such judges before my eyes; but, somehow, something kept this before my eyes also, that, as Evangelist met the two pilgrims just as they were entering the fair, so, for anything I knew to the contrary, it might be of G.o.d, that I also, in my own way, should warn my people of the real and special danger that their souls will be in for the next fortnight. And as I thought of it a procession of people pa.s.sed before me all bearing to this day the stains and scars they had taken on their hearts and their lives and their characters at former general elections. And, like Evangelist, I felt a divine desire taking possession of me to do all I could to pull my people out of gunshot of the devil at this election. And, then, when I read again how both the pilgrims thanked Evangelist for his exhortation, and told him withal that they would have him speak further to them about the dangers of the way, I said at last to myself, that the thanks of one true Christian saved in anything and in any measure from the gun of the devil are far more to be attended to by a minister than the blame and the neglect of a hundred who do not know their hour of temptation and will not be told it. And so I took my pen and set down some similarities between Vanity Fair and the approaching election, with some lessons to those who are not altogether beyond being taught.

Well, then, in the first place, the only way to the Celestial City ran through Vanity Fair; by no possibility could the advancing pilgrims escape the temptations and the dangers of the fatal fair. He that will go to the Celestial City and yet not go through Vanity Fair must needs go out of the world. And so it is with the temptations and trials of the next ten days. We cannot get past them. They are laid down right across our way. And to many men now in this house the next ten days will be a time of simply terrible temptation. If I had been quite sure that all my people saw that and felt that, I would not have introduced here to-night what some of them, judging too hastily, will certainly call this so secular and unseemly subject. But I am so afraid that many not untrue, and in other things most earnest men amongst us, do not yet know sufficiently the weakness and the evil of their own hearts, that I wish much, if they will allow me, to put them on their guard. ''Tis hard,'

said Contrite, who was a householder and had a vote in the town of Vanity, ''tis hard keeping our hearts and our spirits in any good order when we are in a c.u.mbered condition. And you may be sure that we are full of hurry at fair-time. He that lives in such a place as this is, and that has to do with such as we have to do with, has need of an item to caution him to take heed every hour of the day.' Now, if all my people, and all this day's communicants, were only contrite enough, I would leave them to the hurry of the approaching election with much more comfort. But as it is, I wish to give them such an item as I am able to caution them for the next ten days. Let them know, then, that their way for the next fortnight lies, I will not say through a fair of jugglings and cheatings, carried on by apes and knaves, but, to speak without figure, their way certainly lies through what will be to many of them a season of the greatest temptation to the very worst of all possible sins--to anger and bitterness and ill-will; to no end of evil-thinking and evil-speaking; to the breaking up of lifelong friendships; and to widespread and lasting damage to the cause of Christ, which is the cause of truth and love, meekness and a heavenly mind. Now, amid all that, as Evangelist said to the two pilgrims, look well to your own hearts. Let none of all these evil things enter your heart from the outside, and let none of all these evil things come out of your hearts from the inside.

Set your faces like a flint from the beginning against all evil-speaking and evil-thinking. Let your own election to the kingdom of heaven be always before you, and walk worthy of it; and amid all the hurry of things seen and temporal, believe steadfastly concerning the things that are eternal, and walk worthy of them.

'We buy the truth and we sell it not again for anything,' was the reply of the two pilgrims to every stall-keeper as they pa.s.sed up the fair, and this it was that made them to be so hated and hunted down by the men of the fair. And, in like manner, there is nothing more difficult to get hold of at an election time than just the very truth. All the truth on any question is not very likely to be found put forward in the programme of any man or any party, and, even if it were, a general election is not the best time for you to find it out. 'I design the search after truth to be the one business of my life,' wrote the future Bishop Butler at the age of twenty-one. And whether you are to be a member of Parliament or a silent voter for a member of Parliament, you, too, must love truth and search for her as for hid treasure from your youth up. You must search for all kinds of truth,--historical, political, scientific, and religious,--with much reading, much observation, and much reflection. And those who have searched longest and dug deepest will always be found to be the most temperate, patient, and forbearing with those who have not yet found the truth. I do not know who first said it, but he was a true disciple of Socrates and Plato who first said it. 'Plato,' he said, 'is my friend, and Socrates is my friend, but the truth is much more my friend.' There is a thrill of enthusiasm, admiration and hope that goes through the whole country and comes down out of history as often as we hear or read of some public man parting with all his own past, as well as with all his leaders and patrons and allies and colleagues in the present, and taking his solitary way out after the truth. Many may call that man Quixotic, visionary, unpractical, imprudent, and he may be all that and more, but to follow conscience and the love of truth even when they are for the time leading him wrong is n.o.ble, and is every way far better both for himself and for the cause he serves, than if he were always found following his leaders loyally and even walking in the way of righteousness with the love of self and the love of party at bottom ruling his heart. How healthful and how refreshing at an election time it is to hear a speech replete with the love of the truth, full knowledge of the subject, and with the dignity, the good temper, the respect for opponents, and the love of fair play that full knowledge of the whole subject is so well fitted to bring with it! And next to hearing such a speaker is the pleasure of meeting such a hearer or such a reader at such a time. Now, I want such readers and such hearers, if not such speakers, to be found all the next fortnight among my office-bearers and my people.

Be sure you say to some of your political opponents something like this:--'I do not profess to read all the speeches that fill the papers at present. I do not read all the utterances made even on my own side, and much less all the utterances made on your side. But there is one of your speakers I always read, and I almost always find him instructive and impressive, a gentleman, if not a Christian. He is fair, temperate, frank, bold, and independent; and, to my mind at least, he always throws light on these so perplexing questions.' Now, if you have the intelligence and the integrity and the fair-mindedness to say something like that to a member of the opposite party you have poured oil on the waters of party; nay, you are in that a wily politician, for you have almost, just in saying that, won over your friend to your own side. So n.o.ble is the love of truth, and so potent is the high-principled pursuit and the fearless proclamation of the truth.

A general election is a trying time to all kinds of public men, but it is perhaps most trying of all to Christian ministers. Unless they are to disfranchise themselves and are to detach and shut themselves in from all interest in public affairs altogether, an election time is to our ministers, beyond any other cla.s.s of citizens perhaps, a peculiarly trying time. How they are to escape the Scylla of cowardice and the contempt of all free and true men on the one hand, and the Charybdis of pride and self-will and scorn of other men's opinions and wishes on the other, is no easy dilemma to our ministers. Some happily const.i.tuted and happily circ.u.mstanced ministers manage to get through life, and even through political life, without taking or giving a wound in all their way. They are so wise and so watchful; they are so inoffensive, unprovoking, and conciliatory; and even where they are not always all that, they have around them sometimes a people who are so patient and tolerant and full of the old-fashioned respect for their minister that they do not attempt to interfere with him. Then, again, some ministers preach so well, and perform all their pastoral work so well, that they make it unsafe and impossible for the most censorious and intolerant of their people to find fault with them. But all our ministers are not like that. And all our congregations are not like that. And those of our ministers who are not like that must just be left to bear that which their past unwisdom or misfortune has brought upon them. Only, if they have profited by their past mistakes or misfortunes, a means of grace, and an opportunity of better playing the man is again at their doors. I am sure you will all join with me in the prayer that all our ministers, as well as all their people, may come well out of the approaching election.

There is yet one other cla.s.s of public men, if I may call them so, many of whom come almost worse out of an election time than even our ministers, and that cla.s.s is composed of those, who, to continue the language of Vanity Fair, keep the cages of the fair. I wish I had to- night, what I have not, the ear of the conductors of our public journals.

For, what an omnipotence in G.o.d's providence to this generation for good or evil is theirs! If they would only all consider well at election times, and at all times, who they put into their cages and for what reason; if they would only all ask what can that man's motives be for throwing such dirt at his neighbour; if they would only all set aside all the letters they will get during the next fortnight that are avowedly composed on the old principle of calumniating boldly in the certainty that some of it will stick, what a service they would do to the cause of love and truth and justice, which is, surely, after all, their own cause also! The very best papers sin sadly in this respect when their conductors are full for the time of party pa.s.sion. And it is inexpressibly sad when a reader sees great journals to which he owes a lifelong debt of grat.i.tude absolutely poisoned under his very eyes with the malignant spirit of untruthful partisanship. But so long as our public cages are so kept, let those who are exposed in them resolve to imitate Christian and Faithful, who behaved themselves amid all their ill- usage yet more wisely, and received all the ignominy and shame that was cast upon them with so much meekness and patience that it actually won to their side several of the men of the fair.

My brethren, this is the last time this season that I shall be able to speak to you from this pulpit; and, perhaps, the last time altogether.

But, if it so turns out, I shall not repent that the last time I spoke to you, and that, too, immediately after the communion table, the burden of my message was the burden of my Master's message after the first communion table. 'If ye know these things, happy are ye if ye do them. A new commandment I give unto you, that ye love one another. By this shall all men know that ye are My disciples, if ye have love one to another.

Herein is My Father glorified, that ye bear much fruit, so shall ye be My disciples. These things have I spoken unto you that in Me ye might have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world. Know ye what I have done unto you? Ye call Me Master and Lord, and ye say well, for so I am.'

BY-ENDS

'Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves.'--Our Lord.

In no part of John Bunyan's ingenious book is his strong sense and his sarcastic and humorous vein better displayed than just in his description of By-ends, and in the full and particular account he gives of the kinsfolk and affinity of By-ends. Is there another single stroke in all sacred literature better fitted at once to teach the gayest and to make the gravest smile than just John Bunyan's sketch of By-ends'

great-grandfather, the founder of the egoistical family of Fairspeech, who was, to begin with, but a waterman who always looked one way and rowed another? By-ends' wife also is a true helpmate to her husband. She was my Lady Feigning's favourite daughter, under whose nurture and example the young lady had early come to a quite extraordinary pitch of good breeding; and now that she was a married woman, she and her husband had, so their biographer tells us, two firm points of family religion in which they were always agreed and according to which they brought up all their children, namely, never to strive too much against wind and tide, and always to watch when Religion was walking on the sunny side of the street in his silver slippers, and then at once to cross over and take his arm. But abundantly amusing and entertaining as John Bunyan is at the expense of By-ends and his family and friends, he has far other aims in view than the amus.e.m.e.nt and entertainment of his readers. Bunyan uses all his great gifts of insight and sense and humour and scorn so as to mark unmistakably the road and to guide the progress of his reader's soul to G.o.d, his chiefest end and his everlasting portion.

It was no small part of our Lord's life of humiliation on the earth,--much more so than His being born in a low condition and being made under the law,--to have to go about all His days among men, knowing in every case and on every occasion what was in man. It was a real humiliation to our Lord to see those watermen of the sea of Tiberias sweating at their oars as they rowed round and round the lake after Him; and His humiliation came still more home to Him as often as He saw His own disciples disputing and pressing who should get closest to Him while for a short season He walked in the sunshine; just as it was His estate of exaltation already begun, when He could enter into Himself and see to the bottom of His own heart, till He was able to say that it was His very meat and drink to do His father's will, and to finish the work His Father had given Him to do. The men of Capernaum went out after our Lord in their boats because they had eaten of the multiplied loaves and hoped to do so again. Zebedee's children had forsaken all and followed our Lord, because they counted to sit the one on His right hand and the other on His left hand in His soon-coming kingdom. The pain and the shame all that cost our Lord, we can only remotely imagine. But as for Himself, our Lord never once had to blush in secret at His own motives. He never once had to hang down His head at the discovery of His own selfish aims and by-ends. Happy man! The thought of what He should eat or what He should drink or wherewithal He should be clothed never troubled His head.

The thought of success, as His poor-spirited disciples counted success, the thought of honour and power and praise, never once rose in His heart.

All these things, and all things like them, had no attraction for Him; they awoke nothing but indifference and contempt in him. But to please His Father and to hear from time to time His Father's voice saying that He was well pleased with His beloved Son,--that was better than life to our Lord. To find out and follow every new day His Father's mind and will, and to finish every night another part of His Father's appointed work,--that was more than His necessary food to our Lord. The great schoolmen, as they meditated on these deep matters, had a saying to the effect that all created things take their true goodness or their true evil from the end they aim at. And thus it was that our Lord, aiming only at His Father's ends and never at His own, both manifested and attained to a Divine goodness, just as the greedy crowds of Galilee and the disputatious disciples, as long and as far as they made their belly or their honour their end and aim, to that extent fell short of all true goodness, all true satisfaction, and all true acceptance.