Addresses by Henry Drummond Part 2

Hence it is not enough to deal with the Temper. We must go to the source, and change the inmost nature, and the angry humors will die away of themselves. souls are made sweet not by taking the acid fluids out, but by putting something in--a great Love, a new Spirit, the Spirit of Christ. Christ, the Spirit of Christ, interpenetrating ours, sweetens, purifies, transforms all. This only can eradicate what is wrong, work a chemical change, renovate and regenerate, and rehabilitate the inner man. Will-power does not change men.

Time does not change men.

Christ does.

Therefore, "Let that mind be in you which was also in Christ Jesus."

Some of us have not much time to lose. Remember, once more, that this is a matter of life or death. I cannot help speaking urgently, for myself, for yourselves. "Whoso shall offend one of these little ones, which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." That is to say, it is the deliberate verdict of the Lord Jesus that it is better not to live than not to love. IT IS BETTER NOT TO LIVE THAN NOT TO LOVE.

GUILELESSNESS and SINCERITY may be dismissed almost without a word.

Guilelessness is the grace for suspicious people. The possession of it is

The great secret of personal influence.

You will find, if you think for a moment, that the people who influence you are people who believe in you. In an atmosphere of suspicion men shrivel up; but in that atmosphere they expand, and find encouragement and educative fellows.h.i.+p.

It is a wonderful thing that here and there in this hard, uncharitable world there should still be left a few rare souls who think no evil. this is the great unworldliness. Love "thinketh no evil,"

imputes no motive, sees the bright side, puts the best construction on every action. What a delightful state of mind to live in! What a stimulus and benediction even to meet with it for a day! To be trusted is to be saved. And if we try to influence or elevate others, we shall soon see that success is in proportion to their belief of our belief in them. The respect of another is the first restoration of the self-respect a man has lost; our ideal of what he is becomes to him the hope and pattern of what he may become.

"Love rejoiceth not in unrighteousness, but rejoiceth with the truth." I have called this SINCERITY from the words rendered in the Authorized Version by "rejoiceth in the truth." And, certainly, were this the real translation, nothing could be more just; for he who loves will love Truth not less than men. He will rejoice in the Truth--rejoice not in what he has been taught to believe; not in this church's doctrine or in that; not in this ism or in that ism; but "in THE TRUTH." He will accept only what is real; he will strive to get at facts; he will search for TRUTH with a humble and unbiased mind, and cherish whatever he finds at any sacrifice.

But the more literal translation of the Revised Version calls for just such a sacrifice for truth's sake here. For what Paul really meant is, as we there read, "Rejoiceth not in unrighteousness, but rejoiceth with the truth," a quality which probably no one English word--and certainly not SINCERITY--adequately defines. It includes, perhaps more strictly, the self-restraint which refuses to make capital out of others' faults; the charity which delights not in exposing the weakness of others, but "covereth all things"; the sincerity of purpose which endeavors to see things as they are, and rejoices to find them better than suspicion feared or calumny denounced.

So much for the a.n.a.lysis of Love. Now the business of our lives is to have these things fitted into our characters. That is the supreme work to which we need to address ourselves in this world, to learn Love. Is life not full of opportunities for learning Love? Every man and woman every day has a thousand of them. The world is not a playground; it is a schoolroom. Life is not a holiday, but an education. And

The one eternal lesson

for us all is HOW BETTER WE CAN LOVE.

What makes a man a good cricketer? Practice. What makes a man a good artist, a good sculptor, a good musician? Practice. What makes a man a good linguist, a good stenographer? Practice. What makes a man a good man? Practice. Nothing else. There is nothing capricious about religion. We do not get the soul in different ways, under different laws, from those in which we get the body and the mind. If a man does not exercise his arm he develops no biceps muscle; and if a man does not exercise his soul, he acquires no muscle in his soul, no strength of character, no vigor of moral fibre, no beauty of spiritual growth. Love is not a thing of enthusiastic emotion. It is a rich, strong, manly, vigorous expression of the whole round Christian character--the Christlike nature in its fullest development. And the const.i.tuents of this great character are only to be built up by

Ceaseless practice.

What was Christ doing in the carpenter's shop? Practising. Though perfect, we read that he LEARNED obedience, and grew in wisdom and in favor with G.o.d. Do not quarrel, therefore, with your lot in life. Do not complain of its never-ceasing cares, its petty environment, the vexations you have to stand, the small and sordid souls you have to live and work with. Above all, do not resent temptation; do not be perplexed because it seems to thicken round you more and more, and ceases neither for effort nor for agony nor prayer. That is your practice. That is the practice which G.o.d appoints you; and it is having its work in making you patient, and humble, and generous, and unselfish, and kind, and courteous. Do not grudge the hand that is moulding the still too shapeless image within you. It is growing more beautiful, though you see it not; and every touch of temptation may add to its perfection. Therefore keep in the midst of life. Do not isolate yourself. Be among men and among things, and among troubles, and difficulties, and obstacles. You remember Goethe's words: "Talent develops itself in solitude; character in the stream of life." Talent develops itself in solitude--the talent of prayer, of faith, of meditation, of seeing the unseen; character grows in the stream of the world's life. That chiefly is where men are to learn love.

How? Now, how? To make it easier, I have named a few of the elements of love. But these are only elements. Love itself can never be defined. Light is a something more than the sum of its ingredients--a glowing, dazzling, tremulous ether. And love is something more than all its elements--a palpitating, quivering, sensitive, living thing. By synthesis of all the colors, men can make whiteness, they cannot make light. By synthesis of all the virtues, men can make virtue, they cannot make love. How then are we to have this transcendent living whole conveyed into our souls?

We brace our wills to secure it. We try to copy those who have it. We lay down rules about it. We watch. We pray. But these things alone will not bring love into our nature. Love is an EFFECT.

And only as we fulfill the right condition can we have the effect produced. Shall I tell you what the CAUSE is?

If you turn to the Revised Version of the First Epistle of John you find these words: "We love because He first loved us." "We love," not "We love HIM." That is the way the old version has it, and it is quite wrong. "WE LOVE--because He first loved us."

Look at that word "because." It is the CAUSE of which I have spoken. "BECAUSE He first loved us," the effect follows that we love, we love Him, we love all men. We cannot help it. Because He loved us, we love, we love everybody. Our heart is slowly changed.

contemplate the love of Christ, and you will love. Stand before that mirror, reflect Christ's character, and you will be changed into the same image from tenderness to tenderness. There is no other way. You cannot love to order. You can only look at the lovely object, and fall in love with it, and grow into likeness to it. And so look at this Perfect Character, this Perfect Life. Look at

The great sacrifice

as He laid down Himself, all through life, and upon the Cross of Calvary; and you must love Him. And loving Him, you must become like Him. Love begets love. It is a process of induction. Put a piece of Iron in the presence of an electrified body, and that piece of iron for a time becomes electrified. It is changed into a temporary magnet in the mere presence of a permanent magnet, and as long as you leave the two side by side, they are both magnets alike. Remain side by side with Him who loved us, and

Gave himself for us,

and you, too, will become a permanent magnet, a permanently attractive force; and like Him you will draw all men unto you, like Him you will be drawn unto all men. that is the inevitable effect of Love.

Any man who fulfills that cause must have that effect produced in him.

Try to give up the idea that religion comes to us by chance, or by mystery, or by caprice. It comes to us by natural law, or by supernatural law, for all law is Divine.

Edward Irving went to see a dying boy once, and when he entered the room he just put his hand on the sufferer's head, and said, "My boy, G.o.d loves you," and went away. The boy started from his bed, and called out to the people in the house,

"G.o.d loves me! G.o.d loves me!"

One word! It changed that boy. The sense that G.o.d loved him overpowered him, melted him down, and began the creating of a new heart in him. And that is how the love of G.o.d melts down the unlovely heart in man, and begets in him the new creature, who is patient and humble and gentle and unselfish. And there is no other way to get it. There is no mystery about it. We love others, we love everybody, we love our enemies, BECAUSE HE FIRST LOVED US.

III. The Defence.

Now I have a closing sentence or two to add about Paul's reason for singling out love as the supreme possession.

It is a very remarkable reason. In a single word it is this: IT LASTS. "Love," urges Paul, "never faileth." Then he begins again one of his marvelous lists of the great things of the day, and exposes them one by one. He runs over the things that men thought were going to last, and shows that they are all fleeting, temporary, pa.s.sing away.

"Whether there be PROPHECIES, they shall be done away." It was the mother's ambition for her boy in those days that he should become a prophet. For hundreds of years G.o.d had never spoken by means of any prophet, and at that time the prophet was greater than the king. Men waited wistfully for another messenger to come, and hung upon his lips when he appeared, as upon the very voice of G.o.d. Paul says, "Whether there be prophecies, they shall fail." The Bible is full of prophecies. One by one they have "failed"; that is, having been fulfilled, their work is finished; they have nothing more to do now in the world except to feed a devout man's faith.

Then Paul talks about TONGUES. That was another thing that was greatly coveted. "Whether there be tongues, they shall cease."

As we all know, many, many centuries have pa.s.sed since tongues have been known in this world. They have ceased. Take it in any sense you like. Take it, for ill.u.s.tration merely, as languages in general--a sense which was not in Paul's mind at all, and which though it cannot give us the specific lesson, will point the general truth. Consider the words in which these chapters were written--Greek. It has gone. Take the Latin--the other great tongue of those days. It ceased long ago. Look at the Indian language.

It is ceasing. The language of Wales, of Ireland, of the Scottish Highlands is dying before our eyes. The most popular book in the English tongue at the present time, except the bible, is one of d.i.c.kens' works, his "Pickwick Papers." It is largely written in the language of London street-life; and experts a.s.sure us that in fifty years it will be unintelligible to the average English reader.

Then Paul goes farther, and with even greater boldness adds, "Whether there by KNOWLEDGE, it shall be done away." The wisdom of the ancients, where is it? It is wholly gone. A schoolboy to-day knows more than Sir Isaac Newton knew; his knowledge has vanished away. You put yesterday's newspaper in the fire: its knowledge has vanished away. You buy the old editions of the great encyclopaedias for a few cents: their knowledge has vanished away. Look how the coach has been superseded by the use of steam. Look how electricity has superseded that, and swept a hundred almost new inventions into oblivion. One of the greatest living authorities, Sir William Thompson, said in Scotland, at a meeting at which I was present, "The steam-engine is pa.s.sing away." "Whether there be knowledge, it shall vanish away." At every workshop you will see, in the back yard, a heap of old iron, a few wheels, a few levers, a few cranks, broken and eaten with rust. Twenty years ago that was the pride of the city. Men flocked in from the country to see the great invention; not it is superseded, its day is done. And all the boasted science and philosophy of this day will soon be old.

In my time, in the university of Edinburgh, the greatest figure in the faculty was Sir James Simpson, the discoverer of choloform.

Recently his successor and nephew, Professor Simpson, was asked by the librarian of the University to go to the library and pick out the books on his subject (midwifery) that were no longer needed.

His reply to the librarian was this:

"Take every text-book that is more than ten years old and put it down in the cellar."

Sir James Simpson was a great authority only a few years ago: men came from all parts of the earth to consult him; and almost the whole teaching of that time is consigned by the science of to-day to oblivion. And in every branch of science it is the same. "Now we know in part. We see through a gla.s.s darkly." Knowledge does not last.

Can you tell me anything that is going to last? Many things Paul did not condescend to name. He did not mention money, fortune, fame; but he picked out the great things of his time, the things the best men thought had something in them, and brushed them peremptorily aside. Paul had no charge against these things in themselves. All he said about them was that they would not last.

They were great things, but not supreme things. There were things beyond them. What we are stretches past what we do, beyond what we possess. Many things that men denounce as sins are not sins; but they are temporary. And that is a favorite argument of the New Testament. John says of the world, not that it is wrong, but simply that it "pa.s.seth away." There is a great deal in the world that is delightful and beautiful; there is a great deal in it that is great and engrossing; but

It will not last.