Part 31 (1/2)
”But this juggler Would think to chain my judgment, as mine eyes, Obtruding false rules pranked in reason's garb.”
Another species of this talker is thus described by Butler, in ”Hudibras”:--
”He'd undertake to prove, by force Of argument, a man's a horse; He'd prove a buzzard is no fowl, And that a lord may be an owl; A calf an alderman, a goose a justice, And rooks committee men and trustees.”
Another kind may be noticed: the one whose arguments are generally of a cla.s.s which, when seen through and used by sound wit, rebound upon himself. Trumball, in his ”M'Fingal,” thus describes him:--
”But as some muskets do contrive it, As oft to miss the mark they drive at, And though well aimed at duck or plover, Bear wide, and kick their owners over,-- So fared our squire, whose reas'ning toil Would often on himself recoil, And so much injured more his side, The stronger arguments he apply'd.”
One more of this cla.s.s of talkers may be mentioned, viz., the man who forces his logic upon you in such a dogmatic manner as leaves you without any hope of reply. You give him all the glory of victory. For the sake of peace and safety you remain pa.s.sive, and think this the best valour for the occasion. Cowper refers to him in the following lines:--
”Vociferated logic kills me quite, A noisy man is always in the right; I twirl my thumbs, fall back into my chair, Fix on the wainscot a distressful stare; And when I hope his blunders are all out, Reply discreetly, To be sure--no doubt!”
XIV. THE RELIGIOUS.--He is one that obtrudes his views and experience upon others in ways, times, and places which are far from prudent and commendable. Between his talk and his conduct there is a wide disparity.
From his words you would judge him a saint: from his conduct a sinner.
Abroad he is a Christian: at home he is an infidel.
Bunyan describes this character in his own simple and forcible way: ”I have been in his family, and have observed him both at home and abroad; and I know what I say of him is the truth. His house is as empty of religion as the white of an egg is of savour. There is neither prayer nor sign of repentance for sin; yea, the brute, in his kind, serves G.o.d far better than he. He is the very stain, reproach, and shame of religion to all that know him: it can hardly have a good word in that end of the town where he dwells, through him--a saint abroad, and a devil at home! His poor family find it so. He is such a churl; such a railer at and so unreasonable with his servants, that they neither know how to do for him nor speak of him. Men that have any dealings with him say it is better to deal with a Turk than with him, for fairer dealings they shall have at his hands. This Talkative, if it be possible, will go beyond them, defraud, beguile, and overreach them. Besides, he brings up his sons to follow in his steps; and if he finds in any of them a 'foolish timorousness' (for so he calls the first appearance of a tender conscience), he calls them fools and blockheads, and by no means will employ them in much, or speak to their commendation before others. For my part, I am of opinion that he has, by his wicked life, caused many to stumble and fall, and will be, if G.o.d prevent not, the ruin of many more.”
The Apostle James in his epistle refers to this talker: ”If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.” And how is he to bridle his tongue? Why, not only from slander and profanity, but from _saying_, ”When he is tempted, I am tempted of G.o.d; for G.o.d cannot tempt to evil; neither tempteth He any man.” Also, from making empty and pharisaic pretensions to a high state of piety, while there are glaring contradictions in the life: ”What doth it profit, if a man say that he hath faith, and have not works? Can faith save him?” As though the Apostle should say, ”You talkers about religion are not always the most practical exemplifiers of it. Not he who _says_ he is religious, but he who _lives_ religious is the justified one before G.o.d and man. Enough of talk, talk, talk: let us have the _reality_ in heart experience and in life deeds.”
”'Say well' from 'do well' differs in letter; 'Say well' is good, but 'do well' is better.
'Say well' says G.o.dly, and helps to please; But 'do well' lives G.o.dly, and gives the world ease.
'Say well' in danger of death is cold; 'Do well' is harnessed, and wondrous bold.
'Say well' to silence sometimes is bound; But 'do well' is free for every stound.
'Say well' has friends, some here some there; But 'do well' is welcome everywhere.
By 'say well' many a one to G.o.d's Word cleaves; But for lack of 'do well' it quickly leaves.
If 'say well' and 'do well' were joined in one frame, Then all were done, all were won, and gotten were the game.”
XV. THE PREJUDICED.--Rumour and ignorance form the foundation of prejudice.
”That is an injurious book for your children to read,” said Mr. Rust one day to Mr. Moon, concerning a volume of the ”Primrose Series,” which he was looking at in Smith's library.
All Mr. Rust knew about the volume was something which had casually dropped in conversation the day before, in the house of a friend where he was visiting; but that was sufficient to prejudice him against the book.
”I hear you have invited the Rev. Jonas Winkle to be the pastor of your church,” said the Rev. T. Little to Deacon Bunsen.
”Yes, we have,” the deacon replied.
”I am sorry to hear it; for if all that is said about him is true, you have made a mistake.”
And what did this Reverend brother know of the other Reverend brother to justify him in speaking thus? Why, just nothing at all. True, he had heard a rumour, but personal knowledge he had none. However, what he said so influenced the mind of Deacon Bunsen, that he did all he could to have the invitation withdrawn; which being done, the Rev. Mr. Little, by certain ”wire pulling” on his part, and a good word spoken for him by a layman of wealth on his part, managed to secure the pastorate of the said church for himself.