“You have not answered me, Hans,” said Considine, after a pause. “Why do you think I am indifferent to the world’s happiness?”
“Because,” replied the other, with an expression unusually serious on his countenance, “I do not see that you make any effort—beyond being good-natured and amiable, which you cannot help—to make the world better.”
Considine looked at his friend with surprise, and replied, with a laugh—“Why, Hans, you are displaying a new phase of character. Your remark is undoubtedly true—so true indeed that, although I object to that commonplace retort,—‘You’re another,’—I cannot help pointing out that it applies equally to yourself.”
“It is just because it applies equably to myself that I make it,” rejoined Hans, with unaltered gravity. “You and I profess to be Christians, we both think that we are guided by Christian principles—and doubtless, to some extent, we are, but what have we done for the cause that we call ‘good,’ that is good? I speak for myself at all events—I have hitherto done nothing, absolutely nothing.”
“My dear fellow,” said Considine, with a sudden burst of candour, “I believe you are right, and I plead guilty; but then what can we do? We are not clergymen.”
“Stephen Orpin is not a clergyman, yet see what he does. It was seeing what that man does, and how he lives, that first set me a-thinking on this subject. He attends to his ordinary calling quite as well as any man of my acquaintance, and, I’ll be bound, makes a good thing of it, but any man with half an eye can see that he makes it subservient to the great work of serving the Saviour, whom you and I profess to love. I have seen him suffer loss rather than work on the Lord’s day. More than once I’ve seen him gain discredit for his so-called fanaticism. He is an earnest man, eagerly seeking an end which is outside himself, therefore he is a happy man. To be eager in pursuit, is to be in a great degree happy, even when the pursuit is a trifling one; if it be a great and good one, the result must be greater happiness; if the pursuit has reference to things beyond this life, and ultimate success is hoped for in the next, it seems to me that lasting as well as highest happiness may thus be attained. Love of self, Charlie, is not a bad motive, as some folk would falsely teach us. The Almighty put love of self within us. It is only when love of self is a superlative affection that it is sinful, because idolatrous. When it is said that ‘love is the fulfilling of the law,’ it is not love to God merely that is meant, I think, but love to Him supremely, and to all created things as well, self included, because if you can conceive of this passion being our motive power, and fairly balanced in our breasts—God and all created beings and things occupying their right relative positions,—self, although dethroned, would not be ignored. Depend on it, Charlie, there is something wrong here.”
The young Dutchman smote himself heavily on his broad chest, and looked at his friend for a reply.
What that reply was we need not pause to say. These two young men ever since their first acquaintance had regarded each other with feelings akin to those of David and Jonathan, but they had not up to this time opened to each other those inner chambers of the soul, where the secret springs of life keep working continually in the dark, whether we regard them or not—working oftentimes harshly for want of the oil of human intercourse and sympathy. The floodgates were now opened, and the two friends began to discourse on things pertaining to the soul and the Saviour and the world to come, whereby they found that their appreciation and enjoyment of the good things even of this life was increased considerably. Subsequently they discovered the explanation of this increased power of enjoyment, in that Word which throws light on all things, where it is written that “godliness is profitable for the life that now is, as well as that which is to come.”