Chapter 5

'I must go,' she said. 'I feel I must be doing something for someone; I must not be a mere useless log any longer. I've been reading about that wonderful Henry Martyn wearing himself out for _other people_, and I sit thinking of nothing but _myself_! I must go! Good-bye!'

And, like a frightened dove that, having been driven to shelter by a hawk, recovers from its terror and again takes wing, off she went! Janet Dempster is all the more real because she is unreal. She is all the more a substance because she is only a shadow. She is all the more symbolic and typical because she appears, not in history, but in fiction. If I had found her in the realm of biography, I might have regarded hers as an isolated and exceptional case. But, since I have found her in the realm of romance, I can only regard her--as her creator intended me to regard her--as a great representative character. She represents all those thousands of people upon whom the heroic record of Henry Martyn's brief career has acted as a stimulant and a tonic. She represents all those thousands of people through whom Henry Martyn is making history.

II

The Gospels tell of a certain man who was _borne of four_ to the feet of Jesus. I know his name and I know the names of the four who brought him. The man's name was Henry Martyn, and the quartet consisted of a father, a sister, an author and a minister. Each had a hand in the gracious work, and each in a different way. The father did his part accidentally, indirectly, unconsciously; the sister did her part designedly, deliberately, and of set purpose. The author and the minister did their parts in the ordinary pursuit of their vocations; but the _author_ did his part impersonally and indirectly, whilst the _minister_ did his part personally and face to face. The author's shaft was from a bow drawn at a venture; the minister's was carefully aimed. He set himself to win the young student in his congregation, and he lived to rejoice unfeignedly in his success. Let me introduce each of the four.

_The Father bore his Corner._ Before Henry Martyn left England, he was one of the most brilliant students in the country, Senior Wrangler of his University, and the proud holder of scholarships and fellowships. But, in his earlier days, he failed at one or two examinations, and, in his mortification, heaped the blame upon his father. In one of these fits of passion, he bounced out of the elder man's presence--never to enter it again. Before he could return and express contrition, the father suddenly died. Henry's remorse was pitiful to see. His heart was filled with grief and his eyes swollen with tears. But that torrent of tears so cleansed those eyes that he was able to see, as he had never seen before, into the abysmal depths of his own heart. He was astonished at the baseness and depravity he found there. Years afterwards he writes with emotion of the distressing discovery that he then made. 'I do not remember a time,' he says, 'in which the wickedness of my heart rose to a greater height than it did then. The consummate selfishness and exquisite instability of my mind were displayed in rage, malice and envy; in pride, vain-glory and contempt for all about me; and in the harsh language which I used to my sister and even to my father. Oh, what an example of patience and mildness was he! I love to think of his excellent qualities; and it is the anguish of my heart that I could ever have been base enough and wicked enough to have pained him. O my God, why is not my heart doubly-agonized at the remembrance of all my great transgressions?' So poor John Martyn, lying silent in his grave, entered into that felicity which, in one of her short poems, Miss Susan Best has so touchingly depicted. 'When I was laid in my coffin,' she makes a dead man say,

When I was laid in my coffin, Quite done with Time and its fears, My son came and stood beside me-- He hadn't been home for years; And right on my face came dripping The scald of his salty tears; And I was glad to know his breast Had turned at last to the old home nest, That I said to myself in an underbreath: 'This is the recompense of death.'

_The Sister bore her Corner._ In his letters to her he opens all his heart. He is sometimes angry with her because, when he expected her to show delight in his academic triumphs, she only exhibits an earnest solicitude for his spiritual well-being. But, in his better moments, he forgave her. 'What a blessing it is for me,' he writes to her in his twentieth year, 'what a blessing it is for me that I have such a sister as you, who have been so instrumental in keeping me in the right way.' And, later on, he delights her by telling her that he 'has begun to attend more diligently to the words of the Saviour and to devour them with delight.'

_The Author bore his Corner._ It was just about a hundred years after the birth of Philip Doddridge, and just about fifty years after his death, that his book, _The Rise and Progress of Religion in the Soul_, fell into the hands of Henry Martyn. Twenty years earlier it had opened the eyes of William Wilberforce and led him to repentance. Doddridge's powerful sentences fell upon the proud soul of Henry Martyn like the lashes of a scourge. He resented them; he writhed under their condemnation; but they revealed to him the desperate need of his heart, and he could not shake from him the alarm which they excited.

_The Minister bore his Corner._ No preacher in England was better fitted to appeal to the mind of Martyn, at this critical stage of his career, than was the Rev. Charles Simeon, the Vicar of Trinity Church, Cambridge. In his concern, the young collegian found himself strangely attracted to the services at Trinity; and he gradually acquired, as he confessed to his sister, more knowledge in divine things. He made the acquaintance, and won the friendship, of Mr. Simeon, and confided in him without reserve. 'I now experienced,' he says, 'a real pleasure in religion, being more deeply convinced of sin than before, more earnest in fleeing to Jesus for refuge, and more desirous for the renewal of my nature.' The profit was mutual. For, many years after Henry Martyn's departure and death, Mr. Simeon kept in his study a portrait of the young student, and he used to say that he could never look into that face but it seemed to say to him, 'Be earnest! Be earnest!'

And so, to repeat the language of the Gospel, '_there came unto Jesus one that was borne of four_,' and his name was Henry Martyn.

III

I cannot discover that, up to this point, any one text had played a conspicuous part in precipitating the crisis which transfigured his life. But, after this, I find one sentence repeatedly on his lips. During a journey a man is often too engrossed with the perplexities of the immediate present to be able to review the path as a whole. But, when he looks back, he surveys the entire landscape in grateful retrospect, and is astonished at the multiplicity and variety of the perils that he has escaped. Henry Martyn had some such feeling. When, at the age of twenty-two, he entered the ministry, he was amazed at the greatness of the grace that had made such hallowed privileges and sacred duties possible to him. Even in his first sermon, we are told, he preached with a fervor of spirit and an earnestness of manner that deeply impressed the congregation.

He preached as one who ne'er should preach again, And as a dying man to dying men.

'For,' he wrote, '_I am but a brand plucked from the burning_.'

Again, when the needs of the world pressed like an intolerable burden upon his spirit, the same thought decided his course. On the _one_ hand, he saw a world lying in darkness and crying for the light. On the _other_ hand, he saw all those sweet and sacred ties that bound him to his native land--his devoted people, his admiring friends, and, hardest tie of all to break, the lady whom he had fondly hoped to make his bride. Here, on the _one_ hand, stood comfort, popularity, success and love! And here, on the _other_, stood cruel hardship, endless difficulties, constant loneliness, and an early grave! 'But how,' he writes, 'can I hesitate? _I am but a brand plucked from the burning!_'

_A brand in peril of sharing the general destruction!_

_A brand seen, and prized, and rescued!_

_A brand at whose blaze other flames might be lit!_

_A brand plucked from the burning!_

IV

'_Is not this a brand plucked from the burning?_'--it was John Wesley's text. To the end of his days John Wesley preserved the picture of the fire at the old rectory, the fire from which he, as a child of six, was only rescued in the nick of time. And, underneath the picture, John Wesley had written with his own hand the words: '_Is not this a brand plucked from the burning?_'

'_Is not this a brand plucked from the burning?_'--it was John Fletcher's text. John Wesley thought John Fletcher, the Vicar of Madeley, the holiest man then living. 'I have known him intimately for thirty years,' says Mr. Wesley. 'In my eighty years I have met many excellent men; but I have never met his equal, nor do I expect to find such another on this side of eternity.' From what source did that perennial stream of piety spring? 'When I saw that all my endeavors availed nothing,' says Mr. Fletcher, in describing his conversion, 'I almost gave up hope. But, I thought, Christ died for _all_; therefore He died for _me_. He died to pluck such sinners as I am _as brands from the burning_! I felt my helplessness and lay at the feet of Christ. I cried, coldly, yet, I believe, sincerely, "Save me, Lord, _as a brand snatched out of the fire_! Stretch forth Thine almighty arm and save Thy lost creature by free, unmerited grace!"'

'_Is not this a brand plucked from the burning?_'--it was Thomas Olivers' text. Thomas Olivers was one of Wesley's veterans, the author of the well-known hymn, 'The God of Abraham praise.' He went one day to hear George Whitefield preach. The text was, '_Is not this a brand plucked from the burning?_' 'When the sermon began,' he says, 'I was certainly a dreadful enemy to God and to all that is good, and one of the most profligate and abandoned young men living; but, by the time it was ended, I was become a new creature. For, in the first place, I was deeply convinced of the great goodness of God towards me in all my life; particularly in that He had given His Son to die for me. I had also a far clearer view of all my sins, particularly my base ingratitude towards Him. These discoveries quite broke my heart and caused showers of tears to trickle down my cheeks. I was likewise filled with an utter abhorrence of my evil ways, and was much ashamed that I had ever walked in them. And, as my heart was thus turned from all that is evil, so it was powerfully inclined to all that is good. It is not easy to express what strong desires I felt for God and His service; and what resolutions I made to seek Him and serve Him in the future. In consequence of this, I broke off all my evil practices, and forsook all my wicked and foolish companions without delay. I gave myself up to God and His service with my whole heart. Oh, what reason have I to say, "_Is not this a brand plucked from the burning?_"'

'_Is not this a brand plucked from the burning?_'--it was Stephen Grellet's text. Writing of his conversion, he says that 'the awfulness of that day of God's visitation can never cease to be remembered by me with peculiar gratitude as long as I possess my mental faculties. I am _as a brand plucked from the burning_; I have been rescued from the brink of a horrible pit!'

V

And it was Henry Martyn's text! '_Is not this_,' he cried, as he entered the ministry, and again as he entered the mission field, '_is not this a brand plucked from the burning?_'

_A brand that might have perished in the general destruction!_

_A brand seen, and prized, and rescued!_

_A brand at whose blaze other flames might be lit!_

_A brand plucked from the burning!_

'Oh, let me burn out for my God!' he cries, still thinking of the brand plucked from the flames. He plunges, like a blazing torch, into the darkness of India, of Persia and of Turkey. He leaves the peoples whom he has evangelized the Scriptures in their own tongues. Seven short years after he left England, he dies all alone on a foreign strand. 'No kinsman is near to watch his last look or receive his last words. No friend stands by his couch to whisper comforting words, to close his eyes or wipe the death-sweat from his brow.' In the article of death, he is alone with his Lord. The brand plucked from the blaze has soon burned out. But what does it matter? At its ardent flame a thousand other torches have been ignited; and the lands that sat so long in darkness have welcomed the coming of a wondrous light!

VIII

MICHAEL TREVANION'S TEXT

I

Michael Trevanion misunderstood Paul: that was the trouble. Michael, so Mark Rutherford tells us, was a Puritan of the Puritans, silent, stern, unbending. Between his wife and himself no sympathy existed. They had two children--a boy and a girl. The girl was in every way her mother's child: the boy was the image of his father. Michael made a companion of his son; took him into his own workshop; and promised himself that, come what might, Robert should grow up to walk in his father's footsteps. All went well until Robert Trevanion met Susan Shipton. Susan was one of the beauties of that Cornish village. She had--what were not common in Cornwall--light flaxen hair, blue eyes, and a rosy face, somewhat inclined to be plump. The Shiptons lay completely outside Michael's circle. They were mere formalists in religion, fond of pleasure; and Susan especially was much given to gaiety. She went to picnics and dances; rowed herself about the bay with her friends; and sauntered round the town with her father and mother on Sunday afternoons. She was fond of bathing, too, and was a good swimmer. Michael hardly knew how to put his objection in words, but he nevertheless had a horror of women who could swim. It seemed to him an ungodly accomplishment. He did not believe for a moment that Paul would have sanctioned it. That settled it for Michael. For Michael had unbounded faith in the judgment of Paul; and the tragedy of his life lay in the fact that, on one important occasion, he misunderstood his oracle.

One summer's morning, Robert saved Susan from drowning. She had forgotten the swirl of water caused by the rush of the river into the bay, and had swum into the danger zone. In three minutes Robert was at her side, had gripped her by the bathing dress at the back of her neck, and had brought her into safer water. From that moment the two were often together; and, one afternoon, Michael came suddenly upon them and guessed their secret. It nearly broke his heart. In Robert's attachment to Susan he saw--or thought he saw--the end of all his hopes. 'He remembered what his own married life had been; he always trusted that Robert would have a wife who would be a help to him, and he felt sure that this girl Shipton, with her pretty face and blue eyes, had no brains. To think that his boy should repeat the same inexplicable blunder, that he would never hear from his wife's lips one serious word! What would she be if trouble came upon him? She was not a child of God. He did not know that she ever sought the Lord. She went to church once a day and read her prayers, and that was all. She was not one of the chosen; she might corrupt Robert and he might fall away and so commit the sin against the Holy Ghost. He went to his room, and, shutting the door, wept bitter tears. 'O my son, Absalom,' he cried, 'my son, my son Absalom! Would God I had died for thee, O Absalom, my son, my son!'

It was in these desperate straits that poor Michael consulted Paul--and misunderstood him. It was a Sunday night. Michael picked up the Bible and turned to the Epistle to the Romans. It was his favorite epistle. He read the ninth chapter. The third verse startled him. '_I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh._' Nobody need wonder that the words strangely affected him. In his _Table Talk_, Coleridge says that when he read this passage to a friend of his, a Jew at Ramsgate, the old man burst into tears. 'Any Jew of sensibility,' the poet adds, 'must be deeply impressed by it.' Michael Trevanion read the throbbing words again. '_I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh._'

He laid down the Book. 'What did Paul mean? What _could_ he mean save that he was willing to be damned to save those whom he loved? And why not? Why should not a man be willing to be damned for others? Damnation! It is awful, horrible. Millions of years, with no relief, with no light from the Most High, and in subjection to His enemy! "And yet, if it is to save--if it is to save Robert," thought Michael, "God give me strength--I could endure it. Did not the Son Himself venture to risk the wrath of the Father that He might redeem man? What am I? What is my poor self?" And Michael determined that night that neither his life in this world nor in the next, if he could rescue his child, should be of any account.'

So far Michael and Paul were of one mind. Now for the divergence! Now for the misunderstanding! Michael questioned himself and his oracle further. 'What could Paul mean exactly? God could not curse him _if he did no wrong_. He could only mean that he was willing _to sin_, and be punished, provided Israel might live. It was lawful then to _tell a lie or perpetrate any evil deed_ in order to protect his child.' Michael therefore took his resolution. He hinted to Robert that Susan's history was besmirched with shame. He left on his desk--where he knew Robert would see it--a fragment of an old letter referring to the downfall of another girl named Susan. Michael knew that he was telling and acting a lie, a terrible and unpardonable lie. He firmly believed that, in telling that dreadful lie, he was damning his soul to all eternity. But in damning his own soul--so he thought--he was saving his son's. And that, after all, was the lesson that Paul had taught him.

The rest of the story does not immediately concern us. Robert, on seeing the documentary proof of Susan's shame, ran away from home. Michael, overwhelmed with wretchedness, attempted to drown himself in the swirl at the mouth of the river. Of what value was life to him, now that his soul was everlastingly lost? He awoke to find himself on the bank, with Susan bending over him and kissing him. He soon discovered that there was more sense in Susan's head, and more grace in her heart, than he had for one moment imagined. He set out after his son; found him; and died in making his great and humiliating confession. He had meant well, but he had misunderstood. He had misunderstood Paul.

II

Michael made two mistakes, and they were grave and tragic and fatal mistakes.

_He thought that good fruit could be produced from an evil tree._ There are times when it looks possible. But it is always an illusion. When I see Michael Trevanion in the hour of his great temptation, I wish I could introduce him to Jeanie Deans. For, in _The Heart of Midlothian_, Sir Walter Scott has outlined a very similar situation. Poor Jeanie was tempted to save her wayward sister by a lie. It was a very little lie, a mere glossing over of the truth. The slightest deviation from actual veracity, and her sister's life, which was dearer to her than her own, would be saved from the scaffold, and her family honor would be vindicated. But Jeanie could not, and would not, believe that there could be salvation in a lie. With her gentle heart reproaching her, but with her conscience applauding her, she told the truth, the whole truth, and nothing but the truth. And then she set out for London. Along the great white road she trudged, until her feet were bleeding and her exhausted form could scarcely drag itself along the dreadful miles. But on she pressed, until she saw the lights of London town; and still on, overcoming every barrier, until she stood before the Queen. And then she pleaded, as no mere advocate could plead, for Effie. With what passion, what entreaties, what tears did she besiege the throne! And, before the tempest of her grief and eloquence, the Queen yielded completely and gave her her sister's life. To Jeanie Deans and to Michael Trevanion there came the same terrible ordeal; but Jeanie stood where Michael fell. That was the _first_ of his two mistakes.

The _second_ was that _he thought that spiritual results could be engineered_. He fancied that souls could be saved by wire-pulling.

'Robert,' he said, on the day of his death and of his bitter confession, 'Robert, I have sinned, although it was for the Lord's sake, and He has rebuked me. I thought to take upon myself the direction of His affairs; but He is wiser than I. I believed I was sure of His will, but I was mistaken. He knows that what I did, I did for the love of your soul, my child; but I was grievously wrong.'

'The father,' says Mark Rutherford, 'humbled himself before the son, but in his humiliation became majestic; and, in after years, when he was dead and gone, there was no scene in the long intercourse with him which lived with a brighter and fairer light in the son's memory.'

III

And so Michael Trevanion sinned and suffered for his sin! For my part, I have no stones to cast at him. I would rather sit at his feet and learn the golden lesson of his life. For love--and especially the love of an earnest man for another's soul--covers a multitude of sins. There come to all of us mountain moments, moments in which we stand on the higher altitudes and catch a glimpse of the unutterable preciousness of a human soul. But we are disobedient to the heavenly vision. We are like Augustine Saint Clare in _Uncle Tom's Cabin_. He could never forget, he said, the words with which his mother impressed upon him the dignity and worth of the souls of the slaves. Those passionate sentences of hers seemed to have burnt themselves into his brain. 'I have looked into her face with solemn awe,' he told Miss Ophelia, 'when she pointed to the stars in the evening and said to me, "See there, Auguste! the poorest, meanest soul on our place will be living when all those stars are gone for ever--will live as long as God lives!"'

'Then why don't you free your slaves?' asked Miss Ophelia, with a woman's practical and incisive logic.

'I'm not equal to that!' Saint Clare replied; and he confessed that, through having proved recreant to the ideals that had once so clearly presented themselves, he was not the man that he might have been.

'I'm not equal to that!' said Augustine Saint Clare.

But Michael Trevanion _was_ equal to that--and to a great deal more. He saw the value of his son's soul, and he was willing to be shut out of heaven for ever and ever if only Robert could be eternally saved! 'My witness is above,' says Samuel Rutherford, in his _Second Letter to his Parishioners_, 'my witness is above that your heaven would be two heavens to me, and the salvation of you all as two salvations to me. I would agree to a suspension and a postponement of my heaven for many hundreds of years if ye could so be assured of a lodging in the Father's house.' Michael Trevanion's behavior--mistaken as it was--proved that he was willing to make an even greater sacrifice if, by so doing, he could compass the salvation of his son.

IV