This chapter will prove less ambitious than its title suggests. As the remarks made a few pages back, on The Body Politic were meant to be taken in conjunction with what was said in Chapter VIII. regarding social and family conduct, so here also only a few reflections will be given in summary or in supplement of the Wise-men’s ideal of personal character. It is perhaps as well that it seems superfluous to recapitulate the various attributes that the proverbs say are to be chosen or eschewed by the perfect man; for when the Vices have been assembled they form a dismal and depressing crowd, and when the Virtues are lined up over against them, they are a celestial host but they glitter on high beyond a modest man’s attainment. Moreover the art of noble living is best practised not by those who go spelling out the details, as if the Virtues were meant to be acquired singly or the Vices attacked and conquered one by one, but by those who from sound instinct or a wisely-trained intelligence have mastered a few great thoughts and assented to follow their guidance in the maze of life. It is the purpose of these pages to touch only on certain of these controlling facts, principles, or ideals of conduct. The task before us is therefore neither intricate nor long. It is simple, yet (for all its simplicity) serious. There is one quality that is not so much a part of character as the very soil out of which it grows—Honesty of purpose; if absent or only fitfully present, moral growth{266} is either stunted or cut off; if present, then a multitude of imperfections are found pardonable. Wise therefore is the Jewish proverb that says of Deceitfulness, using a realistic metaphor more eloquent than many words, Bread of falsehood is sweet to a man, but afterwards his mouth shall be filled with gravel (Pr. 2017). Over against it set this strong simple plea for Sincerity: Strive for the truth, unto death, and the Lord God shall fight for thee (E. 428); and then consider the implication in the contrast of those maxims—that Evil is first sweet then bitter, and Good first painful then joyous. Sometimes those propositions are visibly, demonstrably, true in their entirety; sometimes the second part of them to be credited requires faith in the spiritual nature of man. But of the first part there can be no question; ’tis a matter of universal experience—moral victories at the first are difficult, moral defeats easy, The way of sinners is smooth without stones, but at the end thereof is the pit of Hades (E. 2110), a glissade to the precipice and over; facilis descensus Averno.
Setting aside for the moment the influence of religious belief on conduct (the next chapter will have something to say upon the point), it would seem that there is one outstanding quality to which the Jewish proverbs recur again and again, as if to tell us that here is the supreme secret. That quality may be called Receptivity, but it has many aspects for which other titles might more fittingly be used: it is the willing mind, the open eye and the hearing ear; in youth it is zeal to learn, in manhood more often the grace to profit by mistake. So from teachableness it is wont to pass into penitence, the recognition of error and imperfection—not passive penitence, however, but the active desire to improve—and then from this virile penitence it should rise into that disposition of Charity or Love towards others, which is the highest virtue, without which a man may have many talents and yet profit nothing. Let us{267} trace the sequence in the proverbs, commencing with the desire for knowledge:
The fear of the Lord is the chief part of knowledge, 
But the foolish despise wisdom and instruction. 
My son, hear the instruction of thy father, 
And forsake not the teaching of thy mother; 
For they shall be a chaplet of grace unto thy head 
And ornaments round thy neck (Pr. 17-9).
Yea, if thou cry after discernment, 
And lift up thy voice for understanding; 
If thou seek her as silver 
And search for her as hid treasures ... 
Then shalt thou understand righteousness and judgement, 
And equity, yea, every good path (Pr. 23, 4, 9).
To him that is willing to learn, the proverbs promise rich and wonderful reward, and the New Testament repeats the promise:
God scorneth the scorners,
But He giveth grace to the lowly (Pr. 334).[149]
If thou desire wisdom, keep the commandments,
And the Lord shall give it unto thee freely (E. 126).[150]
Thus far the subject is familiar. Twice already reference has been made to this virtue of Learning-Ever. Impenitently we bring it up again, seeing that the Jewish proverbs are most urgent on the matter and also that men to-day stand in no small need of the counsel. For all its vaunted liberty of thought, our age is by no means patient of personal criticism, doubtless because owing to the swift and amazing{268} increase in control of material resources it has been peculiarly successful in certain directions (not, however, the most important); and the success has made us vain. To know a little about the universe (and we know no more) is a very dangerous thing.
But observe how from the initial grace of an eager, receptive attitude towards life, other virtues naturally appear. Frankly and patiently to recognise one’s errors is to increase in wisdom, to learn before it is too late, to see the pitfalls one has narrowly escaped, and so to be humbled, to feel the sense of a great forgiveness vouchsafed to the simple-hearted, and accordingly to be grateful and to be happy:
He that covereth his transgressions shall not prosper:
But whoso confesseth and forsaketh them shall obtain mercy.
Happy is the man that feareth alway:
But he that hardeneth his heart shall fall into calamity
(Pr. 2813, 14).
This experience, if at all intense, has a profound effect on character; he that knows he has been forgiven much will love much, and his gratitude towards the Giver of all mercy will spontaneously show itself in mercy towards other men. Others will wrong him and disappoint him often, but, remembering his own imperfections, he will want to judge them gently and never to despair of helping them; to him it seems as if “they know not what they do.” But this is the very disposition required of us in the prayer “Forgive us our trespasses, as we forgive them that trespass against us,” and the question must surely be rising in the reader’s mind, What relation can possibly be discovered between these high thoughts and the Jewish proverbs? This surprisingly intimate relation—that whilst the manifestation of perfect forgiveness in Christ’s own Person made His Prayer a new power in the world, the thought in this petition was not new; it goes back to these words of B............