'This know, that men shall be lovers of their own selves, covetous, boasters, proud, unthankful, without natural affection, truce-
breakers, false accusers, traitors, heady, high-minded: from all such turn away.'--Paul.
'Pray, sir, said Academicus, tell me more plainly just what this self of ours actually is. Self, replied Theophilus, is hell, it is the devil, it is darkness, pain, and disquiet. It is the one and only enemy of Christ. It is the great antichrist. It is the scarlet whore, it is the fiery dragon, it is the old serpent that is mentioned in the Revelation of St John. You rather terrify me than instruct me by this description, said Academicus. It is indeed a very frightful matter, returned Theophilus; for it contains everything that man has to dread and to hate, to resist and to avoid. Yet be assured, my friend, that, careless and merry as this world is, every man that is born into this world has all those enemies to overcome within himself; and every man, till he is in the way of regeneration, is more or less governed by those enemies. No hell in any remote place, no devil that is separate from you, no darkness or pain that is not within you, no antichrist either at Rome or in England, no furious beast, no fiery dragon, without you or apart from you, can do you any real hurt. It is your own hell, your own devil, your own beast, your own antichrist, your own dragon that lives in your own heart's blood that alone can hurt you. Die to this self, to this inward nature, and then all outward enemies are overcome. Live to this self, and then, when this life is out, all that is within you, and all that is without you, will be nothing else but a mere seeing and feeling this hell, serpent, beast, and fiery dragon. But, said Theogenes, a third party who stood by, I would, if I could, more perfectly understand the precise nature of self, or what it is that makes it to be so full of evil and misery. To whom Theophilus turned and replied:
Covetousness, envy, pride, and wrath are the four elements of self.
And hence it is that the whole life of self can be nothing else but a plague and torment of covetousness, envy, pride, and wrath, all of which is precisely sinful nature, self, or hell. Whilst man lives, indeed, among the vanities of time, his covetousness, his envy, his pride, and his wrath, may be in a tolerable state, and may help him to a mixture of peace and trouble; they may have their gratifications as well as their torments. But when death has put an end to the vanity of all earthly cheats, the soul that is not born again of the supernatural Word and Spirit of God must find itself unavoidably devoured by itself, shut up in its own insatiable, unchangeable, self-tormenting covetousness, envy, pride, and wrath. O Theogenes! that I had power from God to take those dreadful scales off men's eyes that hinder them from seeing and feeling the infinite importance of this most certain truth!
God give a blessing, Theophilus, to your good prayer. And then let me tell you that you have quite satisfied my question about the nature of self. I shall never forget it, nor can I ever possibly after this have any doubt about the truth of it.'
1. 'All my theology,' said an old friend of mine to me not long ago--'all my theology is out of Thomas Goodwin to the Ephesians.'
Well, I find Thomas Goodwin saying in that great book that self is the very quintessence of original sin; and, again, he says, study self-love for a thousand years and it is the top and the bottom of original sin; self is the sin that dwelleth in us and that doth most easily beset us. Now, that is just what Academicus and Theophilus and Theogenes have been saying to us in their own powerful way in their incomparable dialogue. All sin and all misery; all covetousness, envy, pride, and wrath,--trace it all back to its roots, travel it all up to its source, and, as sure as you do that, self and self-love are that source, that root, and that black bottom. I do not forget that Butler has said in some stately pages of his that self-love is morally good; that self-love is coincident with the principle of virtue and part of the idea;
and that it is a proper motive for man. But the deep bishop, in saying all that, is away back at the creation-scheme and Eden-state of human nature. He has not as yet come down to human nature in its present state of overthrow, dismemberment, and self-
destruction. But when he does condescend and comes close to the mind and the heart of man as they now are in all men, even Butler becomes as outspoken, and as eloquent, and as full of passion and pathos as if he were an evangelical Puritan. Self-love, Butler startles his sober-minded reader as he bursts out--self-love rends and distorts the mind of man! Now, you are a man. Well, then, do you feel and confess that rending and distorting to have taken place in you? Butler is a philosopher, and Goodwin is a preacher, but you are more: you are a man. You are the owner of a human heart, and you can say whether or no it is a rent and a distorted heart. Is your mind warped and wrenched by self-love, and is your heart rent and torn by the same wicked hands? Do you really feel that it needs nothing more to take you back again to paradise but that your heart be delivered from self-love? Do you now understand that the foundations of heaven itself must be laid in a heart healed and cleansed and delivered from self-love? If you do, then your knowledge of your own heart has set you abreast of the greatest of philosophers and theologians and preachers. Nay, before multitudes of men who are called such. It is my meditation all the day, you say. I have more understanding now than all my teachers; for Thy testimonies are my meditation. I understand more than the ancients; because now I keep Thy precepts.
