BUNYAN CHARACTERS I INTRODUCTORY 'The express image' [Gr. 'the character'].—Heb. i. 3. HE word 'character' occurs only once in the New Testament, and that is in the passage in the prologue of the Epistle to the Hebrews, where the original word is translated 'express image' in our version. Our Lord is the Express Image of the Invisible Father. No man hath seen God at any time. The only-begotten Son, who is in the bosom of the Father, He hath declared Him. The Father hath sealed His divine image upon His Son, so that he that hath seen the Son hath seen the Father. The Son is thus the Father's character stamped upon and set forth in human nature. The Word was made flesh. This is the highest and best use to which our so expressive word 'character' has ever been put, and the use to which it is put when we speak of Bunyan's Characters partakes of the same high sense and usage. For it is of the outstanding good or evil in a man that we think when we speak of his character. It is really either of his likeness or unlikeness to Jesus Christ we speak, and then, through Him, his likeness or unlikeness to God Himself. And thus it is that the adjective 'moral' usually accompanies our word character '-moral or immoral. A man's character does not have its seat or source in his body; character is not a physical thing: not even in his mind; it is not an intellectual thing. Character comes up out of the will and out of the heart. There are more good minds, as we say, in the world than there are good hearts. There are more clever people than good people; character,-high, spotless, saintly character,-is a far rarer thing in this world than talent or even genius. Character is an infinitely better thing than either of these, and it is of corresponding rarity. And yet so true is it that the world loves its own, that all men worship talent, and even bodily strength and bodily beauty, while only one here and one there either understands or values or pursues moral character, though it is the strength and the beauty and the sweetness of the soul. We naturally turn to Bishop Butler when we think of moral character. Butler is an author who has drawn no characters of his own. Butler's genius was not creative like Shakespeare's or Bunyan's. Butler had not that splendid imagination which those two masters in character-painting possessed, but he had very great gifts of his own, and he has done us very great service by means of his gifts. Bishop Butler has helped many men in the intelligent formation of their character, and what higher praise could be given to any author? Butler will lie on our table all winter beside Bunyan; the bishop beside the tinker, the philosopher beside the poet, the moralist beside the evangelical minister. In seeking a solid bottom for our subject, then, we naturally turn to Butler. Bunyan will people the house for us once it is built, but Butler lays bare for us the naked rock on which men like Bunyan build and beautify and people the dwelling-place of God and man. What exactly is this thing, character, we hear so much about? we ask the sagacious bishop. And how shall we understand our own character so as to form it well till it stands firm and endures? Character,' answers Butler, in his bald, dry, deep way, 'by character is meant that temper, taste, disposition, whole frame of mind from whence we act in one way rather than another . . . those principles from which a man acts, when they become fixed and habitual in him we call his character. . . . And consequently there is a far greater variety in men's characters than there is in the features of their faces.' Open Bunyan now, with Butler's keywords in your mind, and see the various tempers, tastes, dispositions, frames of mind from which his various characters act, and which, at bottom, really make them the characters, good or bad, which they are. See the principles which Bunyan has with such inimitable felicity embodied and exhibited in their names, the principles within them from which they have acted till they have become a habit and then a character, that character which they themselves are and will remain. See the variety of John Bunyan's characters, a richer and a more endless variety than are the features of their faces. Christian and Christiana, Obstinate and Pliable, Mr. Fearing and Mr. Feeblemind, Temporary and Talkative, Mr. Tyends and Mr. Facing-both-ways, Simple, Sloth, Presumption, that brisk lad Ignorance, and the genuine Mr. Brisk himself. And then Captain Boasting, Mr. High-mind, Mr. Wet-Eyes, and so on, through a less known (but equally well worth knowing) company of municipal and military characters in the Holy War. We shall see, as we proceed, how this and that character in Bunyan was formed and deformed. But let us ask in this introductory lecture if we can find out any law or principle upon which all our own characters, good or bad, are formed. Do our characters come to be what they are by chance, or have we anything to do in the formation of our own characters, and if so, in what way? And here, again, Butler steps forward at our call with his key to our own and to all Bunyan's characters in his hand, and in three familiar and fruitful words he answers our question and gives us food for thought and solemn reflection for a lifetime. There are but three steps, says Butler, from earth to heaven, or, if you will, from earth to hell—acts, habits, character. All Butler's prophetic burden is bound up in these three great words-acts, habits, character. Remember and ponder these three words, and you will in due time become a moral philosopher. Ponder and practise them, and you will become what is infinitely better-a moral man. For acts, often repeated, gradually become habits, and habits, long enough continued, settle and harden and solidify into character. And thus it is that the severe and laconic bishop has so often made us shudder as he demonstrated it to us that we are all with our own hands shaping our character not |
