We are to think more especially of one who chooses this life of solitariness in order to follow out his own desire rather than from any necessity of circ.u.mstance or disposition; one who finds his pleasure in ignoring mankind, and wishes for intercourse with them only that he may vent his spleen against them; in a word, we are to think of a Misanthrope.

We must be careful in catching the precise idea, because there are men who shut themselves off from their kind, rightly or wrongly, in order to seek the common welfare. A student or an inventor, sometimes even a teacher or a preacher, will find the solitude of the study or the laboratory the only condition on which he can accomplish the work to which he is called. The loss of domestic life or of social pleasures, the withdrawal from all the "kindly ways of men," may be a positive pain to him, a cross which he bears for the direct good of those whose company he forswears, or for the cause of Truth, in whose service alone it is possible to permanently benefit his fellows. Such a "separation" as this--painful, difficult, unrewarded--we must exclude from the intention of our text, although possibly our text might convey a warning even to these benevolent eremites, that unless the heart is kept warm by human sympathies, unless the mind is kept in touch with the common cares and joys of our kind, the value of even intellectual work will be considerably diminished, while the worker himself must inevitably and perhaps needlessly suffer. But, on the whole, we must except these n.o.bler instances of isolation, if we would feel the full force of the judgment which is p.r.o.nounced in the text.

The misanthrope is one who has no faith in his fellows, and shrinks into himself to escape them; who pursues his own private ends, avoiding all unnecessary speech with those who are around him, living alone, dying un.o.bserved, except for the mischief which consciously or unconsciously he does to those who survive him. Such an one is aptly described as showing his teeth[490] in an angry snarl against all the approaches of a true wisdom.

Shakespeare might have had this proverb before him in that grim delineation of Richard the Third, who boasts that he has neither pity, love, nor fear. He was, he had been told, born with teeth in his mouth.

"And so I was," he exclaims; "which plainly signified That I should snarl, and bite, and play the dog."

And then he explains his terrible character in these significant lines:--

"I have no brother, I am like no brother: And this word Love, which greybeards call divine, Be resident in _men like one another_, And not in me; _I am myself alone_."[491]

Yes, Love can only exist among men who are like one another; and no more d.a.m.ning indictment can be brought against a human being than this, that he is _himself alone_.

The truth is that every man is not only a "self," a personality, but he is a very complex being made up of many relations with other men.

He is a son, a brother, a friend, a father, a citizen. Suppose him to be stripped of all sonship, brotherhood, friendship, fatherhood, and citizenship; there is left, not a _man_, but a mere _self_, and that is his hideous condemnation. In the same way, a woman that is neither daughter, nor sister, nor wife, nor friend, nor ministrant, does not deserve the grand name of woman; she is a mere _self_, a point of exigent and querulous desires. The most appalling discovery in a great city is that mult.i.tudes have become mere _selves_,--hungry, hollow, ravening, thirsty, shrivelled selves. The father and mother are dead, or left far away, probably never known; no one is brother to them, they are brothers to no one. Friend has no significance to their understanding, or means only one who, from most interested motives, ministers to their craving appet.i.tes; they are not citizens of London, nor of any other city; they are not Englishmen, though they were born in England, nor have they any other nationality,--hideous, clamorous, esurient selves, nothing more. An old Greek saying declared that one who lives alone is either a G.o.d or a wild beast;[492] while, as we have already seen, there are a few of the isolated ones who are isolated from n.o.ble and even Divine motives, the vast majority are in this condition because they have fallen from the level of humanity into the roving and predatory state of wild animals, that seek their meat by night and lurk in a lonely lair by day.

The "sound wisdom" against which the isolated rage is nothing less than the kindly law which makes us men, and ordains that we should not live to ourselves alone, but should fulfil our n.o.ble part as members one of another. The Social Instinct is one of two or three striking characteristics which mark us out as human: a man by himself is only an animal, and a very poor animal too; in size he is far beneath the greatest of the creatures that inhabit land and sea; he is not as swift as the winged denizens of the air; his strength in proportion to his bulk is debility compared with that of the tiniest insects. His distinction in the creation, and his excelling dignity, are derived from the social relations which make him in combination strong, in the intercourse of speech and thought, wise, and in the loving response of heart to heart, n.o.ble. If by some unhappy accident a human being wanders early from his place into the forests, is suckled by wild beasts, and grows up among them, the result is an animal inconceivably repulsive, fierce, cunning, and ugly; vulpine, but without the wolf's agile grace; bearish, but without the bear's slow-pacing dignity.

The "sound wisdom" is the wisdom of the Creator, who from the beginning determined that it is not good for men to live alone, and marked His conception of the unity which should bind them together by the gift of the woman to the man, to be bone of his bone and flesh of his flesh.

It becomes therefore a necessity to every wise human being to recognise, to maintain, and to cultivate all those wholesome relationships which make us truly human. "As a bird that wandereth from her nest, so is a man that wandereth from his place."[493]

Sometimes when a great ship is far off in mid-ocean, a tired land-bird will fall panting and exhausted upon the deck: the wings can beat no longer; the eyes glaze; and the eager wanderer fails and dies. The true bird-life is the life of the woods, of the toilsomely-woven nest, of the mate and the brood and the fledglings. In the same way on those ocean steamers--ay, and in many a weary bye-path and lonely desert of the earth--may be found men who have broken away from the ties which formed their strength and their truer being, and now fall, faint and purposeless, to languish and to die. For true human life is the life of our fellows, of the diligent laborious housebuilding, of the home, of the young, of the rising nestlings which are to form the next link in the long chain of the generations.

Neighbourliness is the larger part of life; we are not to go to our distant "brother's house in the day of our calamity, for better is a neighbour that is near than a brother far off."[494] Our life is rich and true and helpful just in proportion as we are entwined with those who live around us in bonds of mutual respect and consideration, of reciprocal helpfulness and service, of intimate and intelligent friendship.

It is hardly necessary to say that there is neighbourliness _and_ neighbourliness. Our relation to our neighbours may be that of mere busybodies, tattlers, and whisperers; it may be devoid of tact and consideration: there is need therefore of a warning to "hold back thy foot from thy neighbour's house; lest he be sated with thee, and hate thee."[495] But this possible abuse does not affect the broad and salutary principle: we are meant to live in one another; our nature can realize itself, and accomplish its mission, only in generous and n.o.ble relations with those who are about us. The home is at the foundation of all; a good son or daughter will generally make a good man or woman; good brothers will prove good citizens, good sisters good ministrants and teachers to the poor and the ignorant; good fathers will be the best rulers in Church and State. The home will be the preparation for the larger life of the town, or the social circle, or the state. And thus from the cradle to the grave no man should live alone, but every one should be a member of a larger body, holding a definite place in a system or organism, depending on others, with others depending on him.

Nerves should run through the body politic, motor nerves and sensory nerves; the joys and pains of a community should be shared, the activities of a community should be united. No one should live to himself; all should live, and rejoice to live, in the great co-operative society of the world, in which personal interests are mutual interests and the gains of each are the gains of all.

But we can hardly probe to the depths of this Proverbial Philosophy without becoming aware that we are touching on an idea which is the mainspring of Christianity on its earthly and visible side. We seem to have detected in all the preceding discussion echoes, however faint, of the Apostolic teaching which gave practical shape and body to the work of our Lord Jesus Christ.

The relation of Christ, as the Son of G.o.d, to the human race as a whole, immediately opened up the possibility of a world-wide society in which all nations, all cla.s.ses, all castes, all degrees, all individualities, should be not so much merged as distinctly articulated and recognised in a complete and complex whole. The kingdom of heaven, while borrowing its terminology from earthly kingdoms, was unlike any one of them because it was to include them all. Into that kingdom all the peoples, nations, and languages should pa.s.s.

The Catholic Church, as the first attempt to realize this grand idea, presented for a time a certain faint and wavering reflection of the image in the heavens. The fault of seeking the unity of the race in a priesthood instead of in the people was of course a fatal one to its own ultimate success, but at least one great service was rendered to humanity; the idea became familiar of a Unity, in which the narrower unities of the family, the social circle, and the nation were to find their completion. And when the intelligence and the faith of men broke with the Catholic Church, it was not a breach with the Catholic idea, but merely a transition to a n.o.bler and a more living realization of the idea. At present the idea is daily clearing and a.s.suming vaster proportions; humanity is seen to be one; the Great Father presides over a family which may be sundered, but cannot be really parted; over a race which is divided, but not actually separated.

Strange and rapturous have been the emotions of men as they have entered into the realization of this idea, and the thrill of their vast fellowship has pa.s.sed through their hearts. Sometimes they have turned away in bitterness of revolt from the Christian Church, which with harsh dogmatisms and fierce anathemas, with cruel exclusiveness and sectarian narrowness, seems rather to check than to further the sublime thought of the One Father, of whom all the family is named in heaven and in earth. But whatever justification there may be for complaint against the Church, we cannot afford to turn our thoughts from the Son of Man, who has redeemed the race to which we belong, and who, as the Divine Power, is alone able to carry out in effect the great conception which He has given us in thought.

And now I am going to ask you for a moment to consider how the text reads in the light of the work and the presence and the person of Jesus Christ, who has come to gather together in one those that are scattered abroad.

The person of Christ is the link which binds all men together; the presence of Christ is the guarantee of the union; the work of Christ, which consists in the removal of sin, is the main condition of a heart-unity for all mankind. When therefore you put your trust in Christ and your sinful nature is subdued, you are incorporated into a body of which He is the head, and you must pa.s.s out of the narrow self-life into the broad Christ-life; you can no longer live for yourself alone, because as the member of a body you exist only in relation to all the other members. "But," it is said, "am I not to seek my own salvation, and then to work it out with fear and trembling? am I not to withdraw from the world, and to labour hard to make my calling and election sure?" In a certain sense, the answer to that question is, Yes. But then it is only in a certain sense; for you make sure of your own salvation precisely in proportion as you are really incorporated into Christ, and are made a genuine member of the body: as St. John says, "We know that we are pa.s.sed from death unto life _because we love the brethren_," and "if we walk in the light we _have fellowship one with another_, and the blood of Jesus Christ cleanseth us from all sin." We work out our salvation therefore only by losing the self in others; we withdraw from the world and make our calling sure, just as our thoughts become identified with G.o.d's thoughts, and as our lives are pa.s.sed in cheerful and victorious service.

If, then, on the ground of our humanity we are cautioned against separating ourselves, because by so doing we set our teeth against all sound wisdom, on the ground of our Christianity we must be warned not to separate ourselves, because that means to harden our hearts against the faith itself. When we say to ourselves, "We will live our Christian life alone," that is equivalent to saying, "We will not live the Christian life at all." We do not know what the life in heaven may be,--though from the casual glimpses we obtain of it, we should say that it is a great social gathering, at which we shall sit down with Abraham and all the saints of G.o.d, a kind of marriage festivity to celebrate the union of the Lord with His bride,--but it is plain that the Christian life, as it is revealed to us here, _must be the life of a community_, for it is likened to a vine, from which all dead branches are cut off, and plainly all cut-off branches are dead.

"But," say many people amongst us, "we put our faith in the Lord Jesus Christ; we trust to Him; why should you impose any further conditions?" Do they put their faith in Him? Does not faith imply obedience? Did He not require His disciples to be united in a fellowship, and did He not give His body and His blood as a symbol of this fellowship, and command them to take the symbols in remembrance of Him until He comes? Are these isolated believers obeying Him, or are they not cutting at the root of His glorious purpose of human fellowship in the Divine Head? And if they are thus breaking His expressed commandment, has He not warned them that He will say, "I never knew you, depart from Me," although they have taught in His name, and even cast out devils and done many wonderful works?

And in thus reminding you of our Lord's thought, I am not speaking only of what we call the fellowship of the Church; for there are many who are merely nominal members of the Church, and though their names are enrolled they "separate themselves" and live the life of unhallowed isolation, just as they did before they professedly entered into the Christian society. This is a larger question than that of Church membership; Church membership derives its vast importance from being a part of this larger question. Will you, therefore, let me close with a personal appeal addressed to each one of you?

You know that the Son of Man would make men one; you know that He calls His disciples into a holy family of mutual love and service, so that men may know that they are His, and may recognise Him because they love one another. Are you venturing to disregard His commandment and to frustrate His will by separating yourself for your own desire?

have you fallen out of all relations with His family, so that the sonship, the brotherhood, the friendship, the fatherhood, the citizenship, of the heavenly kingdom are as good as meaningless to you? If so, may I say in the words of the text, you are setting "your teeth against all sound wisdom"?

FOOTNOTES:

[490] See note on ???????????? in Lecture XV., p. 205.

[491] _III. King Henry VI._, Act v., Sc. 6.

[492] ? ?e?? ? ??????.

[493] Prov. xxvii. 8.

[494] Prov. xxvii. 10.

[495] Prov. xxv. 17.

XIX.

_HUMAN FREEDOM._

"The foolishness of man subverteth his way; And his heart fretteth against the Lord."--PROV. xix. 3.

There is such a valuable expansion and commentary on this proverb in the book of Ecclesiasticus that it seems worth while to quote it in full: "Say not, it is through the Lord that I fell away, for the things He hates thou shalt not do. Say not, it is He that caused me to err, for He has no use for a sinful man. Every abomination the Lord hates, neither is it lovely to those that fear Him. He Himself at the outset made Man, and left him in the power of his own control, that, if thou wilt, thou shouldst keep His commandments, and to do faithfully what is pleasing to Him. He set fire and water before thee, that thou shouldst stretch out thy hand to which thou wilt. In front of men is life and death, and whichever a man pleases shall be given to him. Because wide is the wisdom of the Lord; He is mighty in power, beholding all things; and His eyes are upon them that fear Him, and He Himself will take note of every work of man. He never enjoined any one to do wickedly, and He never gave to any one licence to sin."[496]

It is our constant tendency to claim whatever good we do as our own doing, and to charge whatever evil we do on causes which are beyond our control,--on heredity, on circ.u.mstances of our birth and upbringing, or even on G.o.d. The Scriptures, on the other hand, regard all our good deeds as the work which G.o.d works within us, when our will is given to Him, while all our evil is ascribed to our own foolish and corrupt will, for which we are, and shall be, held responsible. This is certainly a very remarkable contrast, and we shall do well to take account of it. It is not necessary to run into any extreme statement, to deny the effects either of taints in the blood which we receive from our parents, or of early surroundings and education, or even the enormous influence which other people exercise over us in later life; but when all allowance is made for these recognised facts, the contention of the text is that what really subverts our lives is our own folly,--and not uncontrollable circ.u.mstances,--and our folly is due, not to our misfortune, but to our fault.

Now we will not attempt to deal with all the modifications and reservations and refinements which ingenuity might offer to this doctrine; however charity may require us to make allowance for others on the ground of disadvantages, it is questionable whether we help them, and it is certain that we weaken ourselves, by turning attention constantly from the central fact to the surrounding circ.u.mstances; we will therefore try to steadily look at this truth of Individual Responsibility, and lay it to heart. When we have acquitted ourselves of blame, and have obtained a discharge in the forum of our own conscience, it will be time to seek other causes of our guilt, and to "fret against the Lord."

But before we turn inwards and appeal to our own consciousness, may we not observe how absurd it is that the Lord should be charged with responsibility for our sins? What do we know of the Lord except that He hates and abominates sin? It is as the Hater of sin that He is revealed to us in ever-clearer forms from the first page of revelation to the last. But more, the most powerful proof that we possess of His existence is to be found in the voice of conscience within us; we instinctively identify Him with that stern monitor that denounces so vigorously and unsparingly all our offences against holiness. The G.o.d of revelation is from the first declared to be "He who will by no means clear the guilty, visiting the iniquity of the fathers upon the children." The G.o.d of conscience is by the very nature of the case identified with the uncompromising sentence against evil; is it not then obviously inconsistent to lay our sins to the charge of G.o.d? We are more a.s.sured of His Holiness than of His omnipotence; we cannot therefore bring His omnipotence to impeach His holiness. We see Him as the Avenger of sin before we see Him in any other capacity; we cannot therefore bring any subsequent vision of Him to discredit the first.

It is surely the dictate of plain common sense, as St. James says, that "G.o.d cannot be tempted with evil, and He Himself tempteth no man: but each man is tempted, when he is drawn away by his own l.u.s.t, and enticed. Then the l.u.s.t, when it hath conceived, beareth sin: and the sin, when it is full grown, bringeth forth death."[497]

Now our actual responsibility for our own sins, and the troubles which result from them, will perhaps come out in the clear light of conscience, if we regard our conduct in the following way. We must make an appeal to consciousness. There are actions which, consciousness tells us, rest entirely on our own choice, and concerning which no sophistry, however ingenious, can furnish an adequate exculpation. There was in these cases, as we well remember, the plain offer of an alternative "Fire or Water, Life or Death." We knew at the time that we were equally able to take either of them; we felt no compulsion; there was, it is true, a great tumult of conflicting motives, but when the motives were balanced and the resulting verdict was declared, we were perfectly conscious that we could, if we chose, reverse the verdict and give our judgment against it. Our first deviations from truth, from purity, from charity, come up before us as we reflect; the struggle which went on survives vividly in memory; and when we yielded to the evil power we were conscious at the time, as we remember still, that our will was to blame. As the lie glided from the lips, as the unhallowed thought was allowed to pa.s.s into act, as the rein was thrown on the neck of the evil pa.s.sion, we knew that we were doing wrong, we felt that by an adequate exercise of the will we could do right. Cast your eye back on the steps by which your character was formed, on the gradual destruction of your finer feelings, on the steady decline of your spiritual instincts, on the slow deadening and searing of your moral sense. Do you not remember how deliberately you submitted to the fascinations of that dangerous friend, whom your conscience entirely disapproved? how wilfully you opened and perused the pages of that foul book, which swept over your soul like a mud-torrent and left its slimy sediment there ever after? how you consciously avoided the influence of good people, made every excuse to escape the prayer, the reading, the sermon, which was to you a conscience-stirring influence, an appeal of G.o.d to the soul?

As you retrace those fatal steps, you will be surprised to discover how entirely your own master you were at the time, although the evil deeds done then have forged a chain which limits your freedom now. If at any of those critical moments some one had said to you, Are you free to do just which of the two things you please? you would have replied at once, Why, of course I am. Indeed, if there had been any compulsion to evil, you would have rebelled against it and resisted it. It was really the complete liberty, the sense of power, the delight in following your own desire, that determined your choice. The evil companion persuaded, your conscience dissuaded, neither compelled; when the balance hung even you threw the weight of your will into the scale. The book lay open; curiosity, prurience, impurity, bade you read; your best conviction shamed you and called you away: when the two forces pulled even, you deliberately gave _your_ support to the evil force. The solemn voice of prayer and worship called you, moving you with mystical power, waking strange desires and hopes and aspirations; the half-mocking voice of the earth was also in your ear, tempting, luring, exciting, and when the sounds were about balanced, you raised up your own voice for the one and gave it the predominance.

Or if now in the bondage of evil you can no longer realize that you were once free, you can look at others who are now where you were then; notice even when you try to tempt your younger companions into evil, how the blush of shame, the furtive glance, the sudden collapse of resistance, plainly proves that the action is one consciously determined by an evil choice; notice how your first blasphemies, your first devil-born doubts, suggestions, and innuendoes, bring the pained expression to the face, and raise a conflict which the will has to decide. In this appeal to consciousness or to observation we must be scrupulously honest with ourselves; we must take infinite pains not to garble the evidence to suit a foregone conclusion or to excuse an accomplished fall. I think we may say that when men are honest with themselves, and in proportion as they are pure and innocent, and not yet bound hand and foot by the bondage of their own sins, they know that they have been free, that in the face of all circ.u.mstances they still stood uncommitted; that if they yielded to temptation it was their own "foolishness that subverted their way."

But now we may pa.s.s from these inward moral decisions which have determined our character and made us what we are, to the ordinary actions which form the greater part of our everyday conduct. Here again we are generally inclined to take credit for every course which has a happy issue, and for every unfortunate decision to cast the blame on others. We are reminded, however, that our misfortunes are generally the result of our own folly; we are too impatient, too hasty, too impetuous, too self-willed. "Desire without knowledge is not good, and he that hasteth with his feet misseth the way."[498] If we look back upon our mistakes in life, it is surprising to see how many were due to our own headstrong determination to follow our own way, and our complete disregard of the prudent counsels which our wiser friends ventured to offer us. "The way of the foolish is right in his own eyes: but he that is wise hearkeneth unto counsel."[499] "Where there is no counsel, purposes are disappointed: but in the mult.i.tude of counsellors they are established."[500] "Hear counsel," is the command of this chapter, "and receive instruction, that thou mayest be wise in thy latter end."[501]

"Every purpose is established by counsel,"--affairs of state, whether civil[502] or military,[503]--and so by counsel a man is made strong and is able to carry out the warfare of his own personal life.[504] It is well for us therefore not only to accept counsel which is proffered to us, but to be at pains to get it, for it often lies, like the waters of a well, deep down in a man's mind, and requires some patience and skill in order to elicit it.[505]

Our false steps are due to a rash precipitancy which prevents us from looking at the question on all its sides, and learning the views of those who have had experience and know. The calamities which befell us were foreseen by many onlookers, and were even foretold by our friends, but we could accept no advice, no warning. And while therefore it is perfectly true that our own judgment was not sufficient to ward off the evil or prevent the _faux pas_, we are none the less to blame, our own foolishness has none the less subverted our way, for it was our own fault that we refused to be advised, it was our own incredible folly that made us form so wrong an idea of our wisdom.

Suppose then that in our retrospect of life and in the estimation of our errors, we mark off all those sins for which our conscience duly charges us with direct responsibility, and all those blunders which might have been avoided if we had wisely submitted to more prudent judgments than our own, what is there that remains? Can we point out any group of actions or any kind of errors which are yet unaccounted for, and may possibly be charged on some other person or thing than ourselves? Is there yet some opening by which we may escape responsibility? Are there any effectual and valid excuses that we can successfully urge?

Now it appears that all these possible excuses are netted and completely removed--and every avenue of escape is finally blocked--by this broad consideration; G.o.d is at hand as the wisest of Counsellors, and we might by simple appeal to Him, and by reverently obeying His commandments, avoid all the evils and the dangers to which we are exposed. So far from being able to excuse ourselves and to lay the blame on G.o.d, it is our chief and all-inclusive fault, it is the clearest mark of our foolishness, that we do not resort to Him for help, but constantly follow our own devices; that we do not rely upon His goodness, but idly fret against Him and all His ordinances. "There are many devices in a man's heart," but over against these feeble, fluctuating, and inconsistent ideas of ours is "the counsel of the Lord, which shall stand."[506] "The fear of the Lord tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil."[507] There is a way of life, there is a plain commandment, a law of G.o.d's appointing: "He that keepeth the commandment keepeth his soul: but he that is careless of his ways shall die."[508] It is simply our own carelessness that is our ruin; if we would pay the slightest heed, if there were one grain of seriousness in us, we should be wise, we should get understanding, and so find good in the salvation of the soul;[509] we should not, as we so often do, "hear instruction, only to err from the words of knowledge."[510]