Part 4

Trust is the first requisite for making a friend. How can we be anything but alone, if our attitude to men is one of armed neutrality, if we are suspicious, and assertive, and querulous, and over-cautious in our advances? Suspicion kills friendship. There must be some magnanimity and openness of mind, before a friendship can be formed. We must be willing to give ourselves freely and unreservedly.

Some find it easier than others to make advances, because they are naturally more trustful. A beginning has to be made somehow, and if we are moved to enter into personal association with another, we must not be too cautious in displaying our feeling. If we stand off in cold reserve, the ice, which trembled to thawing, is gripped again by the black hand of frost. There may be a golden moment which has been lost through a foolish reserve. We are so afraid of giving ourselves away cheaply--and it is a proper enough feeling, the value of which we learn through sad experience--but on the whole perhaps the warm nature, which acts on impulse, is of a higher type, than the over-cautious nature, ever on the watch lest it commit itself. We can do nothing with each other, we cannot even do business with each other, without a certain amount of trust. Much more necessary is it in the beginning of a deeper intercourse.

And if trust is the first requisite for making a friend, faithfulness is the first requisite for keeping him. The way to have a friend is to be a friend. Faithfulness is the fruit of trust. We must be ready to lay hold of every opportunity which occurs of serving our friend. Life is made up to most of us of little things, and many a friendship withers through sheer neglect. Hearts are alienated, because each is waiting for some great occasion for displaying affection. The great spiritual value of friendship lies in the opportunities it affords for service, and if these are neglected it is only to be expected that the gift should be taken from us. Friendship, which begins with sentiment, will not live and thrive on sentiment. There must be loyalty, which finds expression in service. It is not the greatness of the help, or the intrinsic value of the gift, which gives it its worth, but the evidence it is of love and thoughtfulness.

Attention to detail is the secret of success in every sphere of life, and little kindnesses, little acts of considerateness, little appreciations, little confidences, are all that most of us are called on to perform, but they are all that are needed to keep a friendship sweet. Such thoughtfulness keeps our sentiment in evidence to both parties. If we never show our kind feeling, what guarantee has our friend, or even ourself, that it exists? Faithfulness in deed is the outward result of constancy of soul, which is the rarest, and the greatest, of virtues. If there has come to us the miracle of friendship, if there is a soul to which our soul has been drawn, it is surely worth while being loyal and true. Through the little occasions for helpfulness, we are training for the great trial, if it should ever come, when the fabric of friendship will be tested to the very foundation. The culture of friendship, and its abiding worth, never found nobler expression than in the beautiful proverb, "A friend loveth at all times, and is a brother born for adversity."

Most men do not deserve such a gift from heaven. They look upon it as a convenience, and accept the privilege of love without the responsibility of it. They even use their friends for their own selfish purposes, and so never have true friends. Some men shed friends at every step they rise in the social scale. It is mean and contemptible to merely use men, so long as they further one's personal interests. But there is a nemesis on such heartlessness. To such can never come the ecstasy and comfort of mutual trust. This worldly policy can never truly succeed. It stands to reason that they cannot have brothers born for adversity, and cannot count on the joy of the love that loveth at all times; for they do not possess the quality which secures it. To act on the worldly policy, to treat a friend as if he might become an enemy, is of course to be friendless. To sacrifice a tried and trusted friend for any personal advantage of gain or position, is to deprive our own heart of the capacity for friendship.

The passion for novelty will sometimes lead a man to act like this. Some shallow minds are ever afflicted by a craving for new experiences. They sit very loosely to the past. They are the easy victims of the untried, and yearn perpetually for novel sensations. In this matter of friendship they are ready to forsake the old for the new. They are always finding a swan in every goose they meet. They have their reward in a widowed heart. Says Shakespeare in his great manner,--

The friends thou hast and their adoption tried Grapple them to thy soul with hoops of steel, But do not dull thy palm with entertainment Of each new-hatched, unfledged comrade.

The culture of friendship must pass into the consecration of friendship, if it is to reach its goal. It is a natural evolution. Friendship cannot be permanent unless it becomes spiritual. There must be fellowship in the deepest things of the soul, community in the highest thoughts, sympathy with the best endeavors. We are bartering the priceless boon, if we are looking on friendship merely as a luxury, and not as a spiritual opportunity. It is, or can be, an occasion for growing in grace, for learning love, for training the heart to patience and faith, for knowing the joy of humble service. We are throwing away our chance, if we are not striving to be an inspiring and healthful environment to our friend. We are called to be our best to our friend, that he may be his best to us, bringing out what is highest and deepest in the nature of both.

The culture of friendship is one of the approved instruments of culture of the heart, without which a man has not truly come into his kingdom. It is often only the beginning, but through tender and careful culture it may be an education for the larger life of love. It broadens out in ever-widening circles, from the particular to the general, and from the general to the universal--from the individual to the social, and from the social to God. The test of religion is ultimately a very simple one. If we do not love those whom we have seen, we cannot love those whom we have not seen. All our sentiment about people at a distance, and our heart-stirrings for the distressed and oppressed, and our prayers for the heathen, are pointless and fraudulent, if we are neglecting the occasions for service lying to our hand. If we do not love our brethren here, how can we love our brethren elsewhere, except as a pious sentimentality? And if we do not love those we have seen, how can we love God whom we have not seen?

This is the highest function of friendship, and is the reason why it needs thoughtful culture. We should be led to God by the joy of our lives as well as by the sorrow, by the light as well as by the darkness, by human intercourse as well as by human loneliness. He is the Giver of every good gift. We wound His heart of love, when we sin against love. The more we know of Christ's spirit, and the more we think of the meaning of God's fathomless grace, the more will we be convinced that the way to please the Father and to follow the Son is to cultivate the graces of kindliness and gentleness and tenderness, to give ourselves to the culture of the heart. Not in the ecclesiastical arena, not in polemic for a creed, not in self-assertion and disputings, do we please our Master best, but in the simple service of love. To seek the good of men is to seek the glory of God. They are not two things, but one and the same. To be a strong hand in the dark to another in the time of need, to be a cup of strength to a human soul in a crisis of weakness, is to know the glory of life. To be a true friend, saving his faith in man, and making him believe in the existence of love, is to save his faith in God. And such service is possible for all. We need not wait for the great occasion and for the exceptional opportunity. We can never be without our chance, if we are ready to keep the miracle of love green in our hearts by humble service.

The primal duties shine aloft like stars. The charities that soothe and heal and bless, Are scattered at the feet of man like flowers.

Non simul cuiquam conceditur, amare et sapere.

Thackeray, Roundabout Papers.

Proverbs xvii. 17, R. V. margin.

The Fruits of Friendship

Two are better than one; because they have a good reward for their labor. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.--ECCLESIASTES.

O friend, my bosom said, Through thee alone the sky is arched, Through thee the rose is red, All things through thee take nobler form And look beyond the earth, And is the mill-round of our fate, A sun-path in thy worth. Me too thy nobleness has taught To master my despair; The fountains of my hidden life Are through thy friendship fair.

EMERSON.

The Fruits of Friendship

In our utilitarian age things are judged by their practical value. Men ask of everything, What is its use? Nothing is held to be outside criticism, neither the law because of its authority, nor religion because of its sacredness. Every relationship in life also has been questioned, and is asked to show the reason of its existence. Even some relationships like marriage, for long held to be above question, are put into the crucible.

On the whole it is a good spirit, though it can be abused and carried to an absurd extreme. Criticism is inevitable, and ought to be welcomed, provided we are careful about the true standard to apply. When we judge a thing by its use, we must not have a narrow view of what utility is. Usefulness to man is not confined to mere material values. The common standards of the market-place cannot be applied to the whole of life. The things which cannot be bought cannot be sold, and the keenest valuator would be puzzled to put a price on some of these unmarketable wares.

When we seek to show what are the fruits of friendship, we may be said to put ourselves in line with the critical spirit of our age. But even if it were proven that a man could make more of his life materially by himself, if he gave no hostages to fortune, it would not follow that it is well to disentangle oneself from the common human bonds; for our caveat would here apply, that utility is larger than mere material gain.

But even from this point of view friendship justifies itself. Two are better than one; for they have a good reward for their labor. The principle of association in business is now accepted universally. It is found even to pay, to share work and profit. Most of the world's business is done by companies, or partnerships, or associated endeavor of some kind. And the closer the intimacy between the men so engaged, the intimacy of common desires and common purposes, and mutual respect and confidence, and, if possible, friendship, the better chance there is for success. Two are better than one from the point of view even of the reward of each, and a threefold cord is not quickly broken, when a single strand would snap.

When men first learned, even in its most rudimentary sense, that union is strength, the dawn of civilization began. For offence and for defence, the principle of association early proved itself the fittest for survival. The future is always with Isaac, not with Ishmael--with Jacob, not with Esau. In everything this is seen, in the struggle of races, or trade, or ideas. Even as a religious method to make an impact on the world, it is true. John of the Desert touched here a life, and there a life; Jesus of Nazareth, seeking disciples, founding a society, moved the world to its heart.

It is not necessary to labor this point, that two are better than one, to a commercial age like ours, which, whatever it does not know, at least knows its arithmetic. We would say that it is self-evident, that by the law of addition it is double, and by the law of multiplication twice the number. But it is not so exact as that, nor so self-evident. When we are dealing with men, our ready-reckoner rules do not work out correctly. In this region one and one are not always two. They are sometimes more than two, and sometimes less than two. Union of all kinds, which may be strength, may be weakness. It was not till Gideon weeded out his army, once and twice, that he was promised victory. The fruits of friendship may be corrupting, and unspeakably evil to the life. The reward of the labor of two may be less than that of one. The boy pulling a barrow is lucky if he get another boy to shove behind, but if the boy behind not only ceases to shove, but sits on the barrow, the last end is worse than the first. A threefold cord with two of the strands rotten is worse than a single sound strand, for it deceives into putting too much weight on it.

In social economics it is evident that society is not merely the sum of the units that compose it. Two are better than one, not merely because the force is doubled. It may even be said that two are better than two. Two together mean more than two added singly; for a new element is introduced which increases the power of each individually. When the man Friday came into the life of Robinson Crusoe, he brought with him a great deal more than his own individual value, which with his lower civilization would not be very much. But to Robinson Crusoe he represented society, and all the possibilities of social polity. It meant also the satisfaction of the social instincts, the play of the affections, and made Crusoe a different man. The two living together were more than the two living on different desert islands.

The truth of this strange contradiction of the multiplication table is seen in the relationship of friends. Each gives to the other, and each receives, and the fruit of the intercourse is more than either in himself possesses. Every individual relationship has contact with a universal. To reach out to the fuller life of love is a divine enchantment, because it leads to more than itself, and is the open door into the mystery of life. We feel ourselves united to the race and no longer isolated units, but in the sweep of the great social forces which mould mankind. Every bond which binds man to man is a new argument for the permanence of life itself, and gives a new insight into its meaning. Love is the pledge and the promise of the future.

Besides this cosmic and perhaps somewhat shadowy benefit, there are many practical fruits of friendship to the individual. These may be classified and subdivided almost endlessly, and indeed in every special friendship the fruits of it will differ according to the character and closeness of the tie, and according to the particular gifts of each of the partners. One man can give to his friend some quality of sympathy, or some kind of help, or can supply some social need which is lacking in his character or circumstances. Perhaps it is not possible to get a better division of the subject than the three noble fruits of friendship which Bacon enumerates--peace in the affections, support of the judgment, and aid in all actions and occasions.