With these instances we can go back to Isaiah and understand why he should have described the bitter fruits of experience as an imperative laid upon him by God. _Make fat the heart of this people, and its ears make heavy, and its eyes do thou smear._ It is the fashion of the prophet's grammar, when it would state a principle or necessary effect, to put it in the form of a command. What God expresses to Isaiah so imperatively as almost to take our breath away; what Christ uttered with such abruptness that we ask, Does He speak in irony? what Paul laid down as the conviction of a long and patient ministry, is the great truth that the Word of God has not only a saving power, but that even in its gentlest pleadings and its purest Gospel, even by the mouth of Him who came, not to condemn, but to save the world, it has a power that is judicial and condemnatory.
It is frequently remarked by us as perhaps the most deplorable fact of our experience, that there exists in human nature an accursed facility for turning God's gifts to precisely the opposite ends from those for which He gave them. So common is man's misunderstanding of the plainest signs, and so frequent his abuse of the most evident favours of Heaven, that a spectator of the drama of human history might imagine its Author to have been a Cynic or Comedian, portraying for His own amusement the loss of the erring at the very moment of what might have been their recovery, the frustration of love at the point of its greatest warmth and expectancy. Let him look closer, however, and he will perceive, not a comedy, but a tragedy, for neither chance nor cruel sport is here at work, but free will and the laws of habit, with retribution and penalty. These actors are not puppets in the hand of a Power that moves them at will; each of them plays his own part, and the abuse and contradiction, of which he is guilty, are but the prerogative of his freedom. They are free beings who thus reject the gift of Divine assistance, and so piteously misunderstand Divine truth. Look closer still, and you will see that the way they talk, the impression they accept of God's goodness, the effect of His judgements upon them, is determined not at the moment of their choice, and not by a single act of their will, but by the whole tenor of their previous life. In the sudden flash of some gift or opportunity, men reveal the stuff of which they are made, the disposition they have bred in themselves. Opportunity in human life is as often judgement as it is salvation. When we perceive these things, we understand that life is not a comedy, where chance governs or incongruous situations are invented by an Almighty Satirist for his own sport, but a tragedy, with all tragedy's pathetic elements of royal wills contending in freedom with each other, of men's wills clashing with God's: men the makers of their own destinies, and Nemesis not directing, but following their actions. We go back to the very fundamentals of our nature on this dread question. To understand what has been called "a great law in human degeneracy," that "the evil heart can assimilate good to itself and convert it to its nature," we must understand what free will means, and take into account the terrible influence of habit.