the Education Act have been tried, and the doom still impends. What
is to be done? The principle of true action lies, I think, imbedded
in the old Jewish tale. It is not laws and institutions which save a
city--it is persons. Institutions are good, just in so far as they are
vivified by personal action; laws are good just in so far as they allow
for the free play of person on person. There may be need of reform
in institutions and in laws, so as to give to all an open career and
equality of opportunity, but it is persons who save; and if to-day
fifty--a company of righteous--men could be found in London, the city
might be spared and saved.
In support of this position I would offer two considerations. (1) The
common mind is now scientific. Professor Huxley, in summing up the
results of fifty years of science, claims the creation of a new habit
of thought as a greater achievement than any material invention. The
common man in the street no longer expects a miracle or worships a
theory as men once worshipped the theory of social contract; he asks
for a fact. The fact, therefore, that a neighbour is righteous does
most to extend righteousness. He who knows a just man is likely to give
a fair day’s wage and do a fair day’s work, to live simply and tell the
truth, and it is bad pay and bad work, luxury and lying, which do most
to make poverty. He who knows a wise man is likely to search after what
is hidden in thought and things, and it is carelessness of what is out
of sight which makes ignorance. He who knows a good man is likely to
have a passion for honour, for purity, for humanity, and it is the want
of higher passion which makes sin.
The righteous man is in a real sense the master of the city. He, as
Browning says, who ‘walked about and took account of all thought, said
and acted’ was ‘the town’s true master.’ Were there in London a company
of such righteous men, the power of Poverty, Ignorance, and Sin would
be broken.
(2) I am often led to observe that taste is more powerful than
interest. People remain on in situations, hold opinions, and adopt
habits which are against their interests, because they are more in
accordance with their tastes. They _like_ the surroundings, they _like_
the life, and liking is an armour which resists the strong lance of the
economist. Now why is it that taste overpowers interest, and that habit
is stronger than law? It is because taste comes through persons and is
spread by contact. The habits or tastes, therefore, which lie at the
root of Poverty, Ignorance, and Sin may best be met by the formation
of other habits, which come through the example of persons, by the
contact of man with man. Righteous men are therefore necessary--men
who would live simply and share their luxury, whose gain would not
mean another’s loss, who would work for their bread, who would do
justice on wrong-doers, show mercy to the weak, and walk humbly before
God. The habits of respectable people, the waste, the idleness, the
sensuousness are writ large in the poverty, ignorance, and sin of the
disreputable. Fifty--a company of righteous men, rich or poor, setting
an example of generosity and honesty, living Christ’s life in contact
with others--might create habits in them which would take the place of
the old bad habits.
The question is sometimes asked, What has been the secret of the
success of Christianity? Its basis is not a system but a life. Jesus,
the Righteous One, drew to Himself the righteous. They that loved the
light came to the light and found the universe instinct with life. Like
leaven, the disciples leavened the mass. Christianity, in distinction
from other systems, gives no scheme of belief and promises no paradise
of plenty--it says instead, ‘The kingdom is within you.’ ‘When you
do right you have all that God can give.’ ‘The joy of Christ’s is
the highest joy, and His is the joy of the righteous.’ Christianity
spreads, if it spreads at all, by pointing to a life.
To you, then, desiring to save the city, I take up the lesson as old as
Abraham and illumined in Christ. I say, ‘Be righteous.’
Follow the light and do the right,
For man can half control his doom,
Till you find the deathless angel
Seated in the vacant tomb.
Now, as once more I look at you, I am conscious of you not only as
fellow-workers seeking a common end, but as our friends. I remember how
one has sorrow, another joy, and another pain; I know the anxiety which
besets those whose dear ones are in danger, and the failing of heart
which comes with age. I go farther, I remind you that I know some of
your shortcomings, the impatience and the indolence, the will worship
and the weakness, the too great speech and the too great silence. I
think I know the difficulties of some as I am sure I know the goodwill
of all of you. Remembering, then, that some are sad and some are
tried, I say again, ‘Let everyone do that which he knows to be right.’
This implies self-examination, the deliberate questioning, ‘What do I
think?’ ‘What am I doing?’ This means that everyone must settle what is
the law he ought to obey, and then see how, in word, and thought, and
deed, he keeps that law. Before the bar of conscience all must plead
guilty, and by its judgment some will have to give up pleasures and
some take up burdens.
‘Thy kingdom come,’ we pray. A sudden answer to that prayer would, it
has been said, be like an earthquake’s shock.
‘Thy kingdom come.’ Let it come. At once rich men would be seen
hurrying from their luxurious homes to restore profits wrongly and
hardly taken, and poor men would busy themselves to put good work in
the place of bad work. The conventional lie on the lady’s lip would
become a bracing truth, and the political orator would stop his abuse
to do justice to opponents. The idler would become busy, the frivolous
serious, and the Church bountiful. For the pretence of work, the
business about trifles, the everlasting money changing, the service
of fashion, the gathering and squandering, the ‘aimless round in an
eddy of purposeless dust’--for these there would be work which would
leave men wiser and the world cleaner. Instead of scandal there would
be interchange of thought, and instead of ‘bold print posters,’ calm
statement of fact. The drunkards would give up drink, the indolent
their ease, and no one again ‘would beat a horse or curse a woman.’ Men
would become honest and quiet, they would give up envying and strife.
Time spent on foolish books and in foolish talk would be devoted to
study, and all obeying the call of duty would serve the common good.
Such a change in character would bring about a change in things, and
could, indeed, turn the world upside down. If the rich were as generous
and just as Christ, if the poor were as honest and brave as Christ,
there would not be much left which Socialism could add to the world’s
comfort. Personal righteousness must lead to peace and plenty, and
without personal righteousness peace and plenty are impossible. It
is, then, for us, with our high hopes, with our common longing for
the time when none shall hurt or destroy, when none shall be sad or
sorrowing--it is for us to be righteous. We all know a right we do not
do; whatever we do, whatever we give, whatever we are, there is more we
ought to do, more we ought to give, and more we ought to be.
To-night, then, seeing the doom discernible amid the undoubted
blessings of this Jubilee year; to-night, conscious that the progress
(for which we thank God) has threatenings as well as promises, I
preach, ‘Be righteous.’ No, it is not I who preach. It is Poverty,
Ignorance, Sin. It is God Himself speaking through the pity and anger
raised by the sight of these things. It is God Himself speaking
through the reason raised by the thought of these things. It is God,
the Almighty, the ‘I am,’ ‘Who is, and was, and will be,’ who says
to-night, ‘Be righteous.’ If fifty righteous men, with Jesus as their
Master, ‘feeding on Him by faith,’ would form a Holy Communion, the
city might be spared for their sakes.
SAMUEL A. BARNETT.
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