The Way of All Flesh Part 20

"You know these things. Why, then, do I insist upon them? My dear young friends, your own consciousness will have made the answer to each one of you already; it is because, though you know so well that these things did verily and indeed happen, you know also that you have not realised them to yourselves as it was your duty to do, nor heeded their momentous, awful import.

"And now let me go further. You all know that you will one day come to die, or if not to die--for there are not wanting signs which make me hope that the Lord may come again, while some of us now present are alive--yet to be changed; for the trumpet shall sound, and the dead shall be raised incorruptible, for this corruption must put on incorruption, and this mortal put on immortality, and the saying shall be brought to pa.s.s that is written, 'Death is swallowed up in victory.'

"Do you, or do you not believe that you will one day stand before the Judgement Seat of Christ? Do you, or do you not believe that you will have to give an account for every idle word that you have ever spoken? Do you, or do you not believe that you are called to live, not according to the will of man, but according to the will of that Christ who came down from Heaven out of love for you, who suffered and died for you, who calls you to him, and yearns towards you that you may take heed even in this your day--but who, if you heed not, will also one day judge you, and with whom there is no variableness nor shadow of turning?

"My dear young friends, strait is the gate, and narrow is the way which leadeth to Eternal Life, and few there be that find it. Few, few, few, for he who will not give up ALL for Christ's sake, has given up nothing.

"If you would live in the friends.h.i.+p of this world, if indeed you are not prepared to give up everything you most fondly cherish, should the Lord require it of you, then, I say, put the idea of Christ deliberately on one side at once. Spit upon him, buffet him, crucify him anew, do anything you like so long as you secure the friends.h.i.+p of this world while it is still in your power to do so; the pleasures of this brief life may not be worth paying for by the torments of eternity, but they are something while they last. If, on the other hand, you would live in the friends.h.i.+p of G.o.d, and be among the number of those for whom Christ has not died in vain; if, in a word, you value your eternal welfare, then give up the friends.h.i.+p of this world; of a surety you must make your choice between G.o.d and Mammon, for you cannot serve both.

"I put these considerations before you, if so homely a term may be pardoned, as a plain matter of business. There is nothing low or unworthy in this, as some lately have pretended, for all nature shows us that there is nothing more acceptable to G.o.d than an enlightened view of our own self-interest; never let anyone delude you here; it is a simple question of fact; did certain things happen or did they not? If they did happen, is it reasonable to suppose that you will make yourselves and others more happy by one course of conduct or by another?

"And now let me ask you what answer you have made to this question hitherto? Whose friends.h.i.+p have you chosen? If, knowing what you know, you have not yet begun to act according to the immensity of the knowledge that is in you, then he who builds his house and lays up his treasure on the edge of a crater of molten lava is a sane, sensible person in comparison with yourselves. I say this as no figure of speech or bugbear with which to frighten you, but as an unvarnished unexaggerated statement which will be no more disputed by yourselves than by me."

And now Mr Hawke, who up to this time had spoken with singular quietness, changed his manner to one of greater warmth and continued--

"Oh! my young friends turn, turn, turn, now while it is called to-day--now from this hour, from this instant; stay not even to gird up your loins; look not behind you for a second, but fly into the bosom of that Christ who is to be found of all who seek him, and from that fearful wrath of G.o.d which lieth in wait for those who know not the things belonging to their peace. For the Son of Man cometh as a thief in the night, and there is not one of us can tell but what this day his soul may be required of him. If there is even one here who has heeded me,"--and he let his eye fall for an instant upon almost all his hearers, but especially on the Ernest set--"I shall know that it was not for nothing that I felt the call of the Lord, and heard as I thought a voice by night that bade me come hither quickly, for there was a chosen vessel who had need of me."

Here Mr Hawke ended rather abruptly; his earnest manner, striking countenance and excellent delivery had produced an effect greater than the actual words I have given can convey to the reader; the virtue lay in the man more than in what he said; as for the last few mysterious words about his having heard a voice by night, their effect was magical; there was not one who did not look down to the ground, nor who in his heart did not half believe that he was the chosen vessel on whose especial behalf G.o.d had sent Mr Hawke to Cambridge. Even if this were not so, each one of them felt that he was now for the first time in the actual presence of one who had had a direct communication from the Almighty, and they were thus suddenly brought a hundredfold nearer to the New Testament miracles.

They were amazed, not to say scared, and as though by tacit consent they gathered together, thanked Mr Hawke for his sermon, said good-night in a humble deferential manner to Badc.o.c.k and the other Simeonites, and left the room together. They had heard nothing but what they had been hearing all their lives; how was it, then, that they were so dumbfoundered by it?

I suppose partly because they had lately begun to think more seriously, and were in a fit state to be impressed, partly from the greater directness with which each felt himself addressed, through the sermon being delivered in a room, and partly to the logical consistency, freedom from exaggeration, and profound air of conviction with which Mr Hawke had spoken. His simplicity and obvious earnestness had impressed them even before he had alluded to his special mission, but this clenched everything, and the words "Lord, is it I?" were upon the hearts of each as they walked pensively home through moonlit courts and cloisters.

I do not know what pa.s.sed among the Simeonites after the Ernest set had left them, but they would have been more than mortal if they had not been a good deal elated with the results of the evening. Why, one of Ernest's friends was in the University eleven, and he had actually been in Badc.o.c.k's rooms and had slunk off on saying good-night as meekly as any of them. It was no small thing to have scored a success like this.

CHAPTER L

Ernest felt now that the turning point of his life had come. He would give up all for Christ--even his tobacco.

So he gathered together his pipes and pouches, and locked them up in his portmanteau under his bed where they should be out of sight, and as much out of mind as possible. He did not burn them, because someone might come in who wanted to smoke, and though he might abridge his own liberty, yet, as smoking was not a sin, there was no reason why he should be hard on other people.

After breakfast he left his rooms to call on a man named Dawson, who had been one of Mr Hawke's hearers on the preceding evening, and who was reading for ordination at the forthcoming Ember Weeks, now only four months distant. This man had been always of a rather serious turn of mind--a little too much so for Ernest's taste; but times had changed, and Dawson's undoubted sincerity seemed to render him a fitting counsellor for Ernest at the present time. As he was going through the first court of John's on his way to Dawson's rooms, he met Badc.o.c.k, and greeted him with some deference. His advance was received with one of those ecstatic gleams which shone occasionally upon the face of Badc.o.c.k, and which, if Ernest had known more, would have reminded him of Robespierre. As it was, he saw it and unconsciously recognised the unrest and self-seekingness of the man, but could not yet formulate them; he disliked Badc.o.c.k more than ever, but as he was going to profit by the spiritual benefits which he had put in his way, he was bound to be civil to him, and civil he therefore was.

Badc.o.c.k told him that Mr Hawke had returned to town immediately his discourse was over, but that before doing so he had enquired particularly who Ernest and two or three others were. I believe each one of Ernest's friends was given to understand that he had been more or less particularly enquired after. Ernest's vanity--for he was his mother's son--was tickled at this; the idea again presented itself to him that he might be the one for whose benefit Mr Hawke had been sent. There was something, too, in Badc.o.c.k's manner which conveyed the idea that he could say more if he chose, but had been enjoined to silence.

On reaching Dawson's rooms, he found his friend in raptures over the discourse of the preceding evening. Hardly less delighted was he with the effect it had produced on Ernest. He had always known, he said, that Ernest would come round; he had been sure of it, but he had hardly expected the conversion to be so sudden. Ernest said no more had he, but now that he saw his duty so clearly he would get ordained as soon as possible, and take a curacy, even though the doing so would make him have to go down from Cambridge earlier, which would be a great grief to him.

Dawson applauded this determination, and it was arranged that as Ernest was still more or less of a weak brother, Dawson should take him, so to speak, in spiritual tow for a while, and strengthen and confirm his faith.

An offensive and defensive alliance therefore was struck up between this pair (who were in reality singularly ill a.s.sorted), and Ernest set to work to master the books on which the Bishop would examine him. Others gradually joined them till they formed a small set or church (for these are the same things), and the effect of Mr Hawke's sermon instead of wearing off in a few days, as might have been expected, became more and more marked, so much so that it was necessary for Ernest's friends to hold him back rather than urge him on, for he seemed likely to develop--as indeed he did for a time--into a religious enthusiast.

In one matter only, did he openly backslide. He had, as I said above, locked up his pipes and tobacco, so that he might not be tempted to use them. All day long on the day after Mr Hawke's sermon he let them lie in his portmanteau bravely; but this was not very difficult, as he had for some time given up smoking till after hall. After hall this day he did not smoke till chapel time, and then went to chapel in self-defence. When he returned he determined to look at the matter from a common sense point of view. On this he saw that, provided tobacco did not injure his health--and he really could not see that it did--it stood much on the same footing as tea or coffee.

Tobacco had nowhere been forbidden in the Bible, but then it had not yet been discovered, and had probably only escaped proscription for this reason. We can conceive of St Paul or even our Lord Himself as drinking a cup of tea, but we cannot imagine either of them as smoking a cigarette or a churchwarden. Ernest could not deny this, and admitted that Paul would almost certainly have condemned tobacco in good round terms if he had known of its existence. Was it not then taking rather a mean advantage of the Apostle to stand on his not having actually forbidden it? On the other hand, it was possible that G.o.d knew Paul would have forbidden smoking, and had purposely arranged the discovery of tobacco for a period at which Paul should be no longer living. This might seem rather hard on Paul, considering all he had done for Christianity, but it would be made up to him in other ways.

These reflections satisfied Ernest that on the whole he had better smoke, so he sneaked to his portmanteau and brought out his pipes and tobacco again. There should be moderation he felt in all things, even in virtue; so for that night he smoked immoderately. It was a pity, however, that he had bragged to Dawson about giving up smoking. The pipes had better be kept in a cupboard for a week or two, till in other and easier respects Ernest should have proved his steadfastness. Then they might steal out again little by little--and so they did.

Ernest now wrote home a letter couched in a vein different from his ordinary ones. His letters were usually all common form and padding, for as I have already explained, if he wrote about anything that really interested him, his mother always wanted to know more and more about it--every fresh answer being as the lopping off of a hydra's head and giving birth to half a dozen or more new questions--but in the end it came invariably to the same result, namely, that he ought to have done something else, or ought not to go on doing as he proposed. Now, however, there was a new departure, and for the thousandth time he concluded that he was about to take a course of which his father and mother would approve, and in which they would be interested, so that at last he and they might get on more sympathetically than heretofore. He therefore wrote a gus.h.i.+ng impulsive letter, which afforded much amus.e.m.e.nt to myself as I read it, but which is too long for reproduction. One pa.s.sage ran: "I am now going towards Christ; the greater number of my college friends are, I fear, going away from Him; we must pray for them that they may find the peace that is in Christ even as I have myself found it." Ernest covered his face with his hands for shame as he read this extract from the bundle of letters he had put into my hands--they had been returned to him by his father on his mother's death, his mother having carefully preserved them.

"Shall I cut it out?" said I, "I will if you like."

"Certainly not," he answered, "and if good-natured friends have kept more records of my follies, pick out any plums that may amuse the reader, and let him have his laugh over them." But fancy what effect a letter like this--so unled up to--must have produced at Battersby! Even Christina refrained from ecstasy over her son's having discovered the power of Christ's word, while Theobald was frightened out of his wits. It was well his son was not going to have any doubts or difficulties, and that he would be ordained without making a fuss over it, but he smelt mischief in this sudden conversion of one who had never yet shown any inclination towards religion. He hated people who did not know where to stop. Ernest was always so _outre_ and strange; there was never any knowing what he would do next, except that it would be something unusual and silly. If he was to get the bit between his teeth after he had got ordained and bought his living, he would play more pranks than ever he, Theobald, had done. The fact, doubtless, of his being ordained and having bought a living would go a long way to steady him, and if he married, his wife must see to the rest; this was his only chance and, to do justice to his sagacity, Theobald in his heart did not think very highly of it.

When Ernest came down to Battersby in June, he imprudently tried to open up a more unreserved communication with his father than was his wont. The first of Ernest's snipe-like flights on being flushed by Mr Hawke's sermon was in the direction of ultra-evangelicalism. Theobald himself had been much more Low than High Church. This was the normal development of the country clergyman during the first years of his clerical life, between, we will say, the years 1825 to 1850; but he was not prepared for the almost contempt with which Ernest now regarded the doctrines of baptismal regeneration and priestly absolution (Hoity toity, indeed, what business had he with such questions?), nor for his desire to find some means of reconciling Methodism and the Church. Theobald hated the Church of Rome, but he hated dissenters too, for he found them as a general rule troublesome people to deal with; he always found people who did not agree with him troublesome to deal with: besides, they set up for knowing as much as he did; nevertheless if he had been let alone he would have leaned towards them rather than towards the High Church party. The neighbouring clergy, however, would not let him alone. One by one they had come under the influence, directly or indirectly, of the Oxford movement which had begun twenty years earlier. It was surprising how many practices he now tolerated which in his youth he would have considered Popish; he knew very well therefore which way things were going in Church matters, and saw that as usual Ernest was setting himself the other way. The opportunity for telling his son that he was a fool was too favourable not to be embraced, and Theobald was not slow to embrace it. Ernest was annoyed and surprised, for had not his father and mother been wanting him to be more religious all his life? Now that he had become so they were still not satisfied. He said to himself that a prophet was not without honour save in his own country, but he had been lately--or rather until lately--getting into an odious habit of turning proverbs upside down, and it occurred to him that a country is sometimes not without honour save for its own prophet. Then he laughed, and for the rest of the day felt more as he used to feel before he had heard Mr Hawke's sermon.

He returned to Cambridge for the Long Vacation of 1858--none too soon, for he had to go in for the Voluntary Theological Examination, which bishops were now beginning to insist upon. He imagined all the time he was reading that he was storing himself with the knowledge that would best fit him for the work he had taken in hand. In truth, he was cramming for a pa.s.s. In due time he did pa.s.s--creditably, and was ordained Deacon with half-a-dozen others of his friends in the autumn of 1858. He was then just twenty-three years old.

CHAPTER LI

Ernest had been ordained to a curacy in one of the central parts of London. He hardly knew anything of London yet, but his instincts drew him thither. The day after he was ordained he entered upon his duties--feeling much as his father had done when he found himself boxed up in the carriage with Christina on the morning of his marriage. Before the first three days were over, he became aware that the light of the happiness which he had known during his four years at Cambridge had been extinguished, and he was appalled by the irrevocable nature of the step which he now felt that he had taken much too hurriedly.

The most charitable excuse that I can make for the vagaries which it will now be my duty to chronicle is that the shock of change consequent upon his becoming suddenly religious, being ordained and leaving Cambridge, had been too much for my hero, and had for the time thrown him off an equilibrium which was yet little supported by experience, and therefore as a matter of course unstable.

Everyone has a ma.s.s of bad work in him which he will have to work off and get rid of before he can do better--and indeed, the more lasting a man's ultimate good work is, the more sure he is to pa.s.s through a time, and perhaps a very long one, in which there seems very little hope for him at all. We must all sow our spiritual wild oats. The fault I feel personally disposed to find with my G.o.dson is not that he had wild oats to sow, but that they were such an exceedingly tame and uninteresting crop. The sense of humour and tendency to think for himself, of which till a few months previously he had been showing fair promise, were nipped as though by a late frost, while his earlier habit of taking on trust everything that was told him by those in authority, and following everything out to the bitter end, no matter how preposterous, returned with redoubled strength. I suppose this was what might have been expected from anyone placed as Ernest now was, especially when his antecedents are remembered, but it surprised and disappointed some of his cooler-headed Cambridge friends who had begun to think well of his ability. To himself it seemed that religion was incompatible with half measures, or even with compromise. Circ.u.mstances had led to his being ordained; for the moment he was sorry they had, but he had done it and must go through with it. He therefore set himself to find out what was expected of him, and to act accordingly.

His rector was a moderate High Churchman of no very p.r.o.nounced views--an elderly man who had had too many curates not to have long since found out that the connection between rector and curate, like that between employer and employed in every other walk of life, was a mere matter of business.

He had now two curates, of whom Ernest was the junior; the senior curate was named Pryer, and when this gentleman made advances, as he presently did, Ernest in his forlorn state was delighted to meet them.

Pryer was about twenty-eight years old. He had been at Eton and at Oxford. He was tall, and pa.s.sed generally for good-looking; I only saw him once for about five minutes, and then thought him odious both in manners and appearance. Perhaps it was because he caught me up in a way I did not like. I had quoted Shakespeare for lack of something better to fill up a sentence--and had said that one touch of nature made the whole world kin. "Ah," said Pryer, in a bold, brazen way which displeased me, "but one touch of the unnatural makes it more kindred still," and he gave me a look as though he thought me an old bore and did not care two straws whether I was shocked or not. Naturally enough, after this I did not like him.

This, however, is antic.i.p.ating, for it was not till Ernest had been three or four months in London that I happened to meet his fellow-curate, and I must deal here rather with the effect he produced upon my G.o.dson than upon myself. Besides being what was generally considered good-looking, he was faultless in his get-up, and altogether the kind of man whom Ernest was sure to be afraid of and yet be taken in by. The style of his dress was very High Church, and his acquaintances were exclusively of the extreme High Church party, but he kept his views a good deal in the background in his rector's presence, and that gentleman, though he looked askance on some of Pryer's friends, had no such ground of complaint against him as to make him sever the connection. Pryer, too, was popular in the pulpit, and, take him all round, it was probable that many worse curates would be found for one better. When Pryer called on my hero, as soon as the two were alone together, he eyed him all over with a quick penetrating glance and seemed not dissatisfied with the result--for I must say here that Ernest had improved in personal appearance under the more genial treatment he had received at Cambridge. Pryer, in fact, approved of him sufficiently to treat him civilly, and Ernest was immediately won by anyone who did this. It was not long before he discovered that the High Church party, and even Rome itself, had more to say for themselves than he had thought. This was his first snipe-like change of flight.

Pryer introduced him to several of his friends. They were all of them young clergymen, belonging as I have said to the highest of the High Church school, but Ernest was surprised to find how much they resembled other people when among themselves. This was a shock to him; it was ere long a still greater one to find that certain thoughts which he had warred against as fatal to his soul, and which he had imagined he should lose once for all on ordination, were still as troublesome to him as they had been; he also saw plainly enough that the young gentlemen who formed the circle of Pryer's friends were in much the same unhappy predicament as himself.

This was deplorable. The only way out of it that Ernest could see was that he should get married at once. But then he did not know any one whom he wanted to marry. He did not know any woman, in fact, whom he would not rather die than marry. It had been one of Theobald's and Christina's main objects to keep him out of the way of women, and they had so far succeeded that women had become to him mysterious, inscrutable objects to be tolerated when it was impossible to avoid them, but never to be sought out or encouraged. As for any man loving, or even being at all fond of any woman, he supposed it was so, but he believed the greater number of those who professed such sentiments were liars. Now, however, it was clear that he had hoped against hope too long, and that the only thing to do was to go and ask the first woman who would listen to him to come and be married to him as soon as possible.

He broached this to Pryer, and was surprised to find that this gentleman, though attentive to such members of his flock as were young and good-looking, was strongly in favour of the celibacy of the clergy, as indeed were the other demure young clerics to whom Pryer had introduced Ernest.

CHAPTER LII

"You know, my dear Pontifex," said Pryer to him, some few weeks after Ernest had become acquainted with him, when the two were taking a const.i.tutional one day in Kensington Gardens, "You know, my dear Pontifex, it is all very well to quarrel with Rome, but Rome has reduced the treatment of the human soul to a science, while our own Church, though so much purer in many respects, has no organised system either of diagnosis or pathology--I mean, of course, spiritual diagnosis and spiritual pathology. Our Church does not prescribe remedies upon any settled system, and, what is still worse, even when her physicians have according to their lights ascertained the disease and pointed out the remedy, she has no discipline which will ensure its being actually applied. If our patients do not choose to do as we tell them, we cannot make them. Perhaps really under all the circ.u.mstances this is as well, for we are spiritually mere horse doctors as compared with the Roman priesthood, nor can we hope to make much headway against the sin and misery that surround us, till we return in some respects to the practice of our forefathers and of the greater part of Christendom."

Ernest asked in what respects it was that his friend desired a return to the practice of our forefathers.

"Why, my dear fellow, can you really be ignorant? It is just this, either the priest is indeed a spiritual guide, as being able to show people how they ought to live better than they can find out for themselves, or he is nothing at all--he has no _raison d'etre_. If the priest is not as much a healer and director of men's souls as a physician is of their bodies, what is he? The history of all ages has shown--and surely you must know this as well as I do--that as men cannot cure the bodies of their patients if they have not been properly trained in hospitals under skilled teachers, so neither can souls be cured of their more hidden ailments without the help of men who are skilled in soul-craft--or in other words, of priests. What do one half of our formularies and rubrics mean if not this? How in the name of all that is reasonable can we find out the exact nature of a spiritual malady, unless we have had experience of other similar cases? How can we get this without express training? At present we have to begin all experiments for ourselves, without profiting by the organised experience of our predecessors, inasmuch as that experience is never organised and co-ordinated at all. At the outset, therefore, each one of us must ruin many souls which could be saved by knowledge of a few elementary principles."

Ernest was very much impressed.

"As for men curing themselves," continued Pryer, "they can no more cure their own souls than they can cure their own bodies, or manage their own law affairs. In these two last cases they see the folly of meddling with their own cases clearly enough, and go to a professional adviser as a matter of course; surely a man's soul is at once a more difficult and intricate matter to treat, and at the same time it is more important to him that it should be treated rightly than that either his body or his money should be so. What are we to think of the practice of a Church which encourages people to rely on unprofessional advice in matters affecting their eternal welfare, when they would not think of jeopardising their worldly affairs by such insane conduct?"