'Intellectually,' says Dr. Thomson, 'the acutest man of his age, Socrates represents himself in all companies as the dullest person present. Morally the purest, he affects to be the slave of passion and borrows the language even of the lewd to describe a love and a goodwill far too exalted for the comprehension of his contemporaries. This irony of his disarmed ridicule by anticipating it; it allayed jealousy and propitiated envy; and it possibly procured him admission into gay circles from which a more solemn teacher would have been excluded. But all the time it had for its basis a real greatness of soul, a hearty and an unaffected disregard of public opinion, a perfect disinterestedness, and an entire abnegation of self. He made himself a fool in order that fools by his folly might be made wise; he humbled himself to the level of those among whom his work lay that he might raise some few among them to his own level; he was all things to all men, if by any means he might save some. Till Alcibiades ends the splendid eloge that Plato puts into his mouth with these words, "All my master's vice and stupidity and worship of wealthy and great men is counterfeit. It is all but the Silenus-mask which conceals the features of the god within; for if you remove the covering, how shall I describe to you, my friends and boon companions, the excellence of the beauty you will find within! Whether any of you have seen Socrates in his serious mood, when he has thrown aside the mask and disclosed the divine features beneath it, is more than I know. But I have seen them, and I can tell you that they seemed to me glorious and marvellous, and, truly, godlike in their beauty."'
Well, now, I gather out of all that this great lesson: that it is, to begin with, a mere matter of temperament, or what William Law would call a mere matter of complexion and sensibility, whether, to begin with, a man is hard, and dry, and narrow, and stiff, and proud, and scornful, and cruel; or again, whether he is soft and tender, broad and open, and full of sympathy and of the milk of human kindness. At first, and to begin with, there is neither praise nor blame as yet in the matter. A man is hard just as a stone is hard; it is his nature. Or he is soft as clay is soft; it is again his nature. But, inheriting such a nature, and his inherited nature beginning to appear, then is the time when the true man really begins to be made. The bad man dwells in contentment, and, indeed, by preference, at home in his own hard, proud, scornful, resentful heart; or, again, in his facile, fawning, tide-waiting, time-serving heart; and thus he chooses, accepts, and prefers his evil fate, and never seeks the help either of God or man to enable him to rise above it. Paul was not, when we meet him first, the sweet, humble, affable, placable, makeable man that he made himself and came to be after a lifetime of gospel-
preaching and of adorning the gospel he preached. And all the assistances and all the opportunities that came to Paul are still coming to you and to me; till, whether naturally pliable and affectionate or the opposite, we at last shall come to the temperament, the complexion, and the exquisite sensibility of Paul himself. Are you, then, a hard, stiff, severe, censorious, proud, angry, scornful man? Or are you a too-easy, too-facile man-pleaser and self-seeker, being all things to all men that you may make use of all men? Are you? Then say so. Confess it to be so. Admit that you have found yourself out. And reflect every day what you have got to do in life. Consider what a new birth you need and must have. Number your days that are left you in which to make you a new heart, and a new nature, and a new character. Consider well how you are to set about that divine work. You have a minister, and your minister is called a divine because by courtesy he is supposed to understand that divine work, and to be engaged on it night and day in himself, and in season and out of season among his people. He will tell you how you are to make you a new heart. Or, if he does not and cannot do that; if he preaches about everything but that to a people who will listen to anything but that, then your soul is not in his hands but in your own. You may not be able to choose your minister, but you can choose what books you are to buy, or borrow, and read. And if there is not a minister within a hundred miles of you who knows his right hand from his left, then there are surely some booksellers who will advise you about the classical books of the soul till you can order them for yourselves.
And thus, if it is your curse and your shame to be as spongy, and soapy, and oily, and slippery as Anything himself; if you choose your church and your reading with any originality, sense, and insight, you need not fear but that you will be let live till you die an honest, upright, honourable, fearless gentleman: no timid friend to unfashionable truth, as you are to-night, but a man like Thomas Boston's Ettrick elder, who lies waiting the last trump under a gravestone engraven with this legend: Here lies a man who had a brow for every good cause. Only, if you would have that written and read on your headstone, you have no time to lose. If I
were you I would not sit another Sabbath under a minister whose preaching was not changing my nature, making my heart new, and transforming my character; no, not though the Queen herself sat in the same loft. And I would leave the church even of my fathers, and become anything as far as churches go, if I could get a minister who held my face close and ever closer up to my own heart.
Nor would I spend a shilling or an hour that I could help on any impertinent book,--any book that did not powerfully help me in the one remaining interest of my one remaining life: a new nature and a new heart. No, not I. No, not I any more.
