much that was only puritanic egoism; they might call many things sin that were not sin; but they had at least the feeling that sin was to be avoided and resisted, and colour-blindness, which may mistake drab for scarlet, is better than total blindness, which sees no distinction of colour at all. Miss Rebecca Linnet, in quiet attire, with a somewhat excessive solemnity of countenance, teaching at the Sunday school, visiting the poor, and striving after a standard of purity and goodness, had surely more moral loveliness than in those flaunting peony-days, when she had no other model than the costumes of the heroines in the circulating library. Miss Eliza Pratt, listening in rapt attention to Mr. Tryan’s evening lecture, no doubt found evangelical channels for vanity and egoism; but she was clearly in moral advance of Miss Phipps giggling under her feathers at old Mr. Crewe’s peculiarities of enunciation. And even elderly fathers and mothers, with minds, like Mrs. Linnet’s, too tough to imbibe much doctrine, were the better for having their hearts inclined towards the new preacher as a messenger from God. They became ashamed, perhaps, of their evil tempers, ashamed of their worldliness, ashamed of their trivial, futile past. The first condition of human goodness is something to love; the second, something to reverence. And this latter precious gift was brought to Milby by Mr. Tryan and Evangelicalism.
Yes, the movement was good, though it had that mixture of folly and evil which often makes what is good an offence to feeble and fastidious minds, who want human actions and characters riddled through the sieve of their own ideas, before they can accord their sympathy or admiration. Such minds, I daresay, would have found Mr. Tryan’s character very much in need of that riddling process. The blessed work of helping the world forward, happily does not wait to be done by perfect men; and I should imagine that neither Luther nor John Bunyan, for example, would have satisfied the modern demand for an ideal hero, who believes nothing but what is true, feels nothing but what is exalted, and does nothing but what is graceful. The real heroes, of God’s making, are quite different: they have their natural heritage of love and conscience which they drew in with their mother’s milk; they know one or two of those deep spiritual truths which are only to be won by long wrestling with their own sins and their own sorrows; they have earned faith and strength so far as they have done genuine work; but the rest is dry barren theory, blank prejudice, vague hearsay. Their insight is blended with mere opinion; their sympathy is perhaps confined in narrow conduits of doctrine, instead of flowing forth with the freedom of a stream that blesses every weed in its course; obstinacy or self-assertion will often interfuse itself with their grandest impulses; and their very deeds of self-sacrifice are sometimes only the rebound of a passionate egoism. So it was with Mr. Tryan: and any one looking at him with the bird’s-eye glance of a critic might perhaps say that he made the mistake of identifying Christianity with a too narrow doctrinal system; that he saw God’s work too exclusively in antagonism to the world, the flesh, and the devil; that his intellectual culture was too limited—and so on; making Mr. Tryan the text for a wise discourse on the characteristics of the Evangelical school in his day.
But I am not poised at that lofty height. I am on the level and in the press with him, as he struggles his way along the stony road, through the crowd of unloving fellow-men. He is stumbling, perhaps; his heart now beats fast with dread, now heavily with anguish; his eyes are sometimes dim with tears, which he makes haste to dash away; he pushes manfully on, with fluctuating faith and courage, with a sensitive failing body; at last he falls, the struggle is ended, and the crowd closes over the space he has left.
‘One of the Evangelical clergy, a disciple of Venn,’ says the critic from his bird’s-eye station. ‘Not a remarkable specimen; the anatomy and habits of his species have been determined long ago.’
Yet surely, surely the only true knowledge of our fellow-man is that which enables us to feel with him—which gives us a fine ear for the heart-pulses that are beating under the mere clothes of circumstance and opinion. Our subtlest analysis of schools and sects must miss the essential truth, unless it be lit up by the love that sees in all forms of human thought and work, the life and death struggles of separate human beings.
Chapter XI.
Mr. Tryan’s most unfriendly observers were obliged to admit that he gave himself no rest. Three sermons on Sunday, a night-school for young men on Tuesday, a cottage-lecture on Thursday, addresses to school-teachers, and catechizing of school-children, with pastoral visits, multiplying as his influence extended beyond his own district of Paddiford Common, would have been enough to tax severely the powers of a much stronger man. Mr. Pratt remonstrated with him on his imprudence, but could not prevail on him so far to economize time and strength as to keep a horse. On some ground or other, which his friends found difficult to explain to themselves, Mr. Tryan seemed bent on wearing himself out. His enemies were at no loss to account for such a course. The Evangelical curate’s selfishness was clearly of too bad a kind to exhibit itself after the ordinary manner of a sound, respectable selfishness. ‘He wants to get the reputation of a saint,’ said one; ‘He’s eaten up with spiritual pride,’ said another; ‘He’s got his eye on some fine living, and wants to creep up the Bishop’s sleeve,’ said a third.
Mr. Stickney, of Salem, who considered all voluntary discomfort as a remnant of the legal spirit, pronounced a severe condemnation on this self-neglect, and expressed his fear that Mr. Tryan was still far from having attained true Christian liberty. Good Mr. Jerome eagerly seized this doctrinal view of the subject as a means of enforcing the suggestions of his own benevolence; and one cloudy afternoon, in the end of November, he mounted his roan mare with the determination of riding to Paddiford and ‘arguying’ the point with Mr. Tryan.
The old gentleman’s face looked very mournful as he rode along the dismal Paddiford lanes, between rows of grimy houses, darkened with hand-looms, while the black dust was whirled about him by the cold November wind. He was thinking of the object which had brought him on this afternoon ride, and his thoughts, according to his habit when alone, found vent every now and then in audible speech. It seemed to him, as his eyes rested on this scene of Mr. Tryan’s labours, that he could understand the clergyman’s self-privation without resorting to Mr. Stickney’s theory of defective spiritual enlightenment. Do not philosophic doctors tell us that we are unable to discern so much as a tree, except by an unconscious cunning which combines many past and separate sensations; that no one sense is independent of another, so that in the dark we can hardly taste a fricassee, or tell whether our pipe is alight or not, and the most intelligent boy, if accommodated with claws or hoofs instead of fingers, would be likely to remain on the lowest form? If so, it is easy to understand that our discernment of men’s motives must depend on the completeness of the elements we can bring from our own susceptibility and our own experience. See to it, friend, before you pronounce a too hasty judgement, that your own moral sensibilities are not of a hoofed or clawed character. The keenest eye will not serve, unless you have the delicate fingers, with their subtle nerve filaments, which elude scientific lenses, and lose themselves in the invisible world of human sensations.
As for Mr. Jerome, he drew the elements of his moral vision from the depths of his veneration and pity. If he himself felt so much for these poor things to whom life was so dim and meagre, what must the clergyman feel who had undertaken before God to be their shepherd?
‘Ah!’ he whispered, interruptedly, ‘it’s too big a load for his conscience, poor man! He wants to mek himself their brother, like; can’t abide to preach to the fastin’ on a full stomach. Ah! he’s better nor we are, that’s it—he’s a deal better nor we are.’
Here Mr. Jerome shook his bridle violently, and looked up with an air of moral courage, as if Mr. Stickney had been present, and liable to take offence at this conclusion. A few minutes more brought him in front of Mrs. Wagstaff’s, where Mr. Tryan lodged. He had often been here before, so that the contrast between this ugly square brick house, with its shabby bit of grass-plot, stared at all round by cottage windows, and his own pretty white home, set in a paradise of orchard and garden and pasture was not new to him; but he felt it with fresh force today, as he slowly fastened his roan by the bridle to the wooden paling, and knocked at the door. Mr. Tryan was at home, and sent to request that Mr. Jerome