Addresses, Henry Drummond [popular books to read .txt] 📗

"Doth not behave itself unseemly."
Unselfishness . . "Seeketh not its own."
Good temper . . . "Is not provoked."
Guilelessness . . "Taketh not account of evil."
Sincerity . . . . "Rejoiceth not in unrighteousness, but rejoiceth with the truth."

Patience; kindness; generosity; humility; courtesy; unselfishness; good temper; guilelessness; sincerity--these make up the supreme gift, the stature of the perfect man.

You will observe that all are in relation to men, in relation to life, in relation to the known to-day and the near to-morrow, and not to the unknown eternity. We hear much of love to God; Christ spoke much of love to man. We make a great deal of peace with heaven; Christ made much of peace on earth. Religion is not a strange or added thing, but the inspiration of the secular life, the breathing of an eternal spirit through this temporal world. The supreme thing, in short, is not a thing at all, but the giving of a further finish to the multitudinous words and acts which make up the sum of every common day.

PATIENCE. This is the normal attitude of love; Love passive, love waiting to begin; not in a hurry; calm; ready to do its work when the summons comes, but meantime wearing the ornament of a meek and quiet spirit. Love suffers long; beareth all things; believeth all things; hopeth all things. For Love understands, and therefore waits.

KINDNESS. Love active. Have you ever noticed how much of Christ's life was spent in doing kind things--in MERELY doing kind things? Run over it with that in view, and you will find that He spent a great proportion of His time simply in making people happy, in

Doing good turns

to people. There is only one thing greater than happiness in the world, and that is holiness; and it is not in our keeping; but what God HAS put in our power is the happiness of those about us, and that is largely to be secured by our being kind to them.

"The greatest thing," says some one, "a man can do for his Heavenly Father is to be kind to some of His other children." I wonder why it is that we are not all kinder than we are? How much the world needs it! How easily it is done! How instantaneously it acts! How infallibly it is remembered! How superabundantly it pays itself back--for there is no debtor in the world so honorable, so superbly honorable, as Love. "Love never faileth." Love is success, Love is happiness, Love is life. "Love," I say with Browning, "is energy of life."

"For life, with all it yields of joy or woe And hope and fear, Is just our chance o' the prize of learning love,-- How love might be, hath been indeed, and is."

Where Love is, God is. He that dwelleth in Love dwelleth in God. God is Love. Therefore LOVE. Without distinction, without calculation, without procrastination, love. Lavish it upon the poor, where it is very easy; especially upon the rich, who often need it most; most of all upon our equals, where it is very difficult, and for whom perhaps we each do least of all. There is a difference between TRYING TO PLEASE and GIVING PLEASURE. Give pleasure. Lose no chance of giving pleasure; for that is the ceaseless and anonymous triumph of a truly loving spirit. "I shall pass through this world but once. Any good thing, therefore, that I can do, or any kindness that I can show to any human being, let me do it now. Let me not defer it or neglect it, for I shall not pass this way again."

GENEROSITY. "Love envieth not." This is love in competition with others. Whenever you attempt a good work you will find other men doing the same kind of work, and probably doing it better. Envy them not. Envy is a feeling of ill-will to those who are in the same line as ourselves, a spirit of covetousness and detraction. How little Christian work even is a protection against un-Christian feeling! That most despicable of all the unworthy moods which cloud a Christian's soul assuredly waits for us on the threshold of every work, unless we are fortified with this grace of magnanimity. Only one thing truly need the Christian envy--the large, rich, generous soul which "envieth not."

And then, after having learned all that, you have to learn this further thing, HUMILITY--to put a seal upon your lips and forget what you have done. After you have been kind, after Love has stolen forth into the world and done its beautiful work, go back into the shade again and say nothing about it. Love hides even from itself. Love waives even self-satisfaction. "Love vaunteth not itself, is not puffed up." Humility--love hiding.

The fifth ingredient is a somewhat strange one to find in this "summum bonum:" COURTESY. This is Love in society, Love in relation to etiquette. "Love doe not behave itself unseemly."

Politeness has been defined as love in trifles. Courtesy is said to be love in little things. And the one secret of politeness is to love.

Love CANNOT behave itself unseemly. You can put the most untutored persons into the highest society, and if they have a reservoir of Love in their hearty they will not behave themselves unseemly. They simply cannot do it. Carlisle said of Robert Burns that there was no truer gentleman in Europe than the ploughman-poet. It was because he loved everything--the mouse, and the daisy, and all the things, great and small, that God had made. So with this simple passport he could mingle with any society, and enter courts and palaces from his little cottage on the banks of the Ayr.

You know the meaning of the word "gentleman." It means a gentle man--a man who does things gently, with love. That is the whole art and mystery of it. The gentle man cannot in the nature of things do an ungentle, an ungentlemanly thing. The ungentle soul, the inconsiderate, unsympathetic nature, cannot do anything else. "Love doth not behave itself unseemly."

UNSELFISHNESS. "Love seeketh not her own." Observe: Seeketh not even that which is her own. In Britain the Englishman is devoted, and rightly, to his rights. But there come times when a man may exercise even

The higher right

of giving up his rights.

Yet Paul does not summon us to give up our rights. Love strikes much deeper. It would have us not seek them at all, ignore them, eliminate the personal element altogether from our calculations.

It is not hard to give up our rights. They are often eternal. The difficult thing is to give up OURSELVES. The more difficult thing still is not to seek things for ourselves at all. After we have sought them, bought them, won them, deserved them, we have taken the cream off them for ourselves already. Little cross then to give them up. But not to seek them, to look every man not on his own things, but on the things of others--that is the difficulty. "Seekest thou great things for thyself?" said the prophet; "SEEK THEM NOT." Why? Because there is no greatness in THINGS. Things cannot be great. The only greatness is unselfish love. Even self-denial in itself is nothing, is almost a mistake. Only a great purpose or a mightier love can justify the waste.

It is more difficult, I have said, not to seek our own at all than, having sought it, to give it up. I must take that back. It is only true of a partly selfish heart. Nothing is a hardship to Love, and nothing is hard. I believe that Christ's "yoke" is easy. Christ's yoke is just His way of taking life. And I believe it is an easier way than any other. I believe it is a happier way than any other. The most obvious lesson in Christ's teaching is that there is no happiness in having and getting anything, but only in giving. I repeat, THERE IS NO HAPPINESS IN HAVING OR IN GETTING, BUT ONLY IN GIVING. Half the world is on the wrong scent in the pursuit of happiness. They think it consists in having and getting, and in being served by others. It consists in giving, and in serving others. "He that would be great among you," said Christ, "let him serve." He that would be happy, let him remember that there is but one way--"it is more blessed, it is more happy, to give than to receive."

The next ingredient is a very remarkable one: GOOD TEMPER. "Love is not provoked."

Nothing could be more striking than to find this here. We are inclined to look upon bad temper as a very harmless weakness. We speak of it as a mere infirmity of nature, a family failing, a matter of temperament, not a thing to take into very serious account in estimating a man's character. And yet here, right in the heart of this analysis of love, it finds a place; and the Bible again and again returns to condemn it as one of the most destructive elements in human nature.

The peculiarity of ill temper is that it is the vice of the virtuous. It is often the one blot on an otherwise noble character. You know men who are all but perfect, and women who would be entirely perfect, but for an easily ruffled, quick-tempered, or "touchy" disposition. This compatibility of ill temper with high moral character is one of the strangest and saddest problems of ethics. The truth is, there are two great classes of sins--sins of the BODY and sins of the DISPOSITION. The Prodigal Son may be taken as a type of the first, the Elder Brother of the second. Now, society has no doubt whatever as to which of these is the worse. Its brand falls, without a challenge, upon the Prodigal. But are we right? We have no balance to weigh one another's sins, and coarser and finer are but human words; but faults in the higher nature may be less venal than those in the lower, and to the eye of Him who is Love, a sin against Love may seem a hundred times more base. No form of vice, not worldliness, not greed of gold, not drunkenness itself, does more to un-Christianize society than evil temper. For embittering life, for breaking up communities, for destroying the most sacred relationships, for devastating homes, for withering up men and women, for taking the bloom of childhood, in short,

For sheer gratuitous misery-producing power

this influence stands alone.

Look at the Elder Brother--moral, hard-working, patient, dutiful--let him get all credit for his virtues--look at this man, this baby, sulking outside his own father's door. "He was angry," we read, "and would not go in." Look at the effect upon the father, upon the servants, upon the happiness of the guests. Judge of the effect upon the Prodigal--and how many prodigals are kept out of the Kingdom of God by the unlovely character of those who profess to be inside.