Life and Conduct Part 2

Thou must be true thyself If thou the truth wouldst teach.

Thy soul must overflow if thou Another soul wouldst reach.

It needs the overflowing heart To give the lips full speech.

Think truly, and thy thought Shall the world's famine feed.

Speak truly, and thy word Shall be a fruitful seed.

Live truly, and thy life shall be A great and n.o.ble creed.

CHAPTER IV.

FRIENDS.

By friends we mean those whom we admit to the inner circle of our acquaintance.--All of us know many people. We are bound to do so; to meet with men of all cla.s.ses, sects, beliefs, opinions. But with most of us there are a few persons who stand to us in a different relation from the rest. We are intimate with them. We take pleasure in their company; we tell them our thoughts: we speak to them of things we would not speak of to others; we confide in them, and in joy and in sorrow it is to them we go. It is of this inner circle, and of those we ought to admit to it, that we have now to speak.

Friends.h.i.+p has been regarded in all ages as one of the most important relations.h.i.+ps of life.--Cicero, who dedicates an essay to it says that "it is the only thing on the importance of which mankind are agreed."

It has been defined by Addison, the great English writer, as "a strong habitual inclination in two persons to promote the good and happiness of each other." It has been termed by another "the golden thread that ties the hearts of the world." "A faithful friend" has been called "the medicine of life." Ambrose, one of the Christian Fathers, says, "It is the solace of this life to have one to whom you can open your heart, and tell your secrets; to win to yourself a faithful man, who will rejoice with you in suns.h.i.+ne, and weep in showers. It is easy and common to say, 'I am wholly thine,' but to find it true is as rare."

And Jeremy Taylor, the great preacher, calls friends.h.i.+p "the ease of our pa.s.sions, the discharge of our oppressions, the sanctuary to our calamities, the counsellor of our doubts, the charity of our minds, the emission of our thoughts, the exercise and improvement of what we meditate." The great preachers, philosophers and poets of all time have dwelt on the importance and sweetness of friends.h.i.+p. The _In Memoriam_ of Tennyson is a glorification of this relations.h.i.+p.

The highest of all examples of friends.h.i.+p is to be found in Christ.--"His behaviour in this beautiful relations.h.i.+p is the very mirror in which all true friends.h.i.+p must see and mirror itself." [1]

In His life we see the blessings of companions.h.i.+p in good. "He loved Martha, and her sister, and Lazarus." He had intimate friends in His group of disciples. Peter and James and John stood to Him in this relation. They were taken by Him into scenes which the rest of the disciples did not behold. They knew a friends.h.i.+p with Him unenjoyed by the others. And of that inner circle there was one to whom the soul of Jesus clung with peculiar tenderness--the beloved disciple. Human friends.h.i.+p has been consecrated for us all by this example of Christ.

He offers himself to every one of us as a _friend_: "Ye are my friends if ye do whatsoever I command you."

There are two things which specially show the importance of friends.h.i.+p:

(_a_) It is regarded by others _as a test of our character_. The worth of a man will always be rated by his companions. The proverbs of all nations show this. "A man is known by the company he keeps." "Like draws to like." "Birds of a feather flock together." If our companions are worthless, the verdict of society regarding us will be that we are worthless ourselves. This verdict may not in all cases be true, but the probability is that it will be true. If we are admitted to the friends.h.i.+p of men of honor, integrity and principle, people will come to believe in us. We would not, they will feel, be admitted into that society unless we were in sympathy with those who compose it. If we wish, therefore, that a good opinion should be formed regarding us by others, we need to be especially careful as to those with whom we a.s.sociate closely and whom we admit to intimate friends.h.i.+p.

(_b_) Friends have a special power in _moulding our character_. George Herbert's saying is true, "Keep good company, and you shall be of their number." It is difficult, on the other hand, to be much with the silly and foolish without being silly and foolish also. It is the common explanation of a young man's ruin that he got among bad companions. We may go into a certain society confident that we will hold our own, and that we can come out of it as we go in; but, as a general rule, we will find ourselves mistaken. The man of the strongest individuality comes sooner or later to be affected by those with whom he is intimate.

There is a subtle influence from them telling upon him that he cannot resist. He will inevitably be moulded by it. Here also the proverbs of the world point the lesson. "He who goes with the lame," says the Latin proverb, "will begin to limp." "He who herds with the wolves,"

says the Spanish, "will learn to howl." "Iron sharpeneth iron," says the scriptural proverb, "so a man sharpeneth the countenance of his friend." The rapidity of moral deterioration in an evil companions.h.i.+p is its most startling feature. It is appalling to see how soon an evil companions.h.i.+p will transform a young man, morally pure, of clean and wholesome life, into an unclean, befouled, trifling good-for-nothing.

Lightning scarcely does its work of destruction quicker, or with more fell purpose.

It is difficult to give precise rules in regard to the formation of friends.h.i.+p. "A man that hath friends," says Solomon, "must show himself friendly." The man of a generous and sympathetic nature will have many friends, and will attract to himself companions of his own character. A few suggestions, however, founded on practical experience, may be offered for our guidance.

I. We should be (_a_) slow to make friends.h.i.+ps, and (_b_) slow to break them when made.--(_a_) It is in the nature of some to take up with people very readily. Some young men are like fish that rise readily to a gaudy and many-colored fly. If they see anything that attracts them in another they admit him at once to their confidence.

It should not be so. Among the reported and traditional sayings of Christ, there is one that is full of wisdom: "Be good money changers."

As a money changer rings the coin on his counter to test it, so we should test men well before we make them our friends. There should be a narrow wicket leading into the inner circle of our social life at which we should make them stand for examination before they are admitted. An old proverb says, "Before you make a friend, eat a peck of salt with him." We should try before we trust; and as we should be careful whom we receive, we should be equally careful whom we part with. "Thine own friend, and thy father's friend, forsake not." With some, very little severs the bond of friends.h.i.+p. They are always changing their companions. They are "Hail fellow, well met," with one to-day, and cold and distant to-morrow. Inconstancy in friends.h.i.+p is a bad sign. It generally arises from readiness to admit to intimacy without sufficient examination. The friends.h.i.+p that is quickly cemented is easily dissolved. Fidelity is the very essence of true friends.h.i.+p; and, once broken, it cannot be easily renewed. Quarrels between friends are the bitterest and the most lasting. Broken friends.h.i.+p may be soldered, but never made sound.

Alas! they had been friends in youth, But whispering tongues can poison truth.

They parted, ne'er to meet again, But never either found another To free the hollow heart from paining.

They stood aloof, the scars remaining, Like cliffs which had been rent asunder; A dreary sea now flows between.

COLERIDGE.

Shakespeare gives this rule for friends.h.i.+p in his own wonderful way.

It could not be better stated--

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

II. We should refuse friends.h.i.+p with those whose standard of right is below our own.--Anything in a man or woman that indicates low moral tone, or want of principle, should debar them at once from our friends.h.i.+p. It is not easy to say in so many words what want of principle is, but we all know what is meant by it. It corresponds to a const.i.tutional defect in the physical system. A person may have ailments, but that is different from a weak and broken const.i.tution.

So a person may have faults and failings, but a want of principle is more serious. It is a radical defect which should prevent friends.h.i.+p.

A small thing often shows us whether a person wants principle. The single claw of a bird of prey tells us its nature. According to the familiar saying, "We don't need to eat a leg of mutton to know whether it is tainted; a mouthful is sufficient." So a single expression may tell us whether there is a want of moral principle. A word showing us that a person thinks lightly of honesty, of purity in man, of virtue in woman, should be sufficient to make us keep him at a distance. We may be civil to him, try to do him good, and lead him to better things, but he is not one to make our friend. Cowper the poet says:

I would not enter on my list of friends, Though graced with polished manners and fine sense, Yet wanting sensibility, the man Who needlessly sets foot upon a worm.

We may think it a small thing to set the foot upon a worm, but to do so needlessly and wantonly indicates a hard and cruel nature, and a man with such a nature is not a safe friend.

III. There should be equality in friends.h.i.+p.--Equality of station, of circ.u.mstances, of position. It does not do to lay down a hard and fast line as to this. For instance, in a "young men's guild" men of all stations and social conditions meet on an equality. They are a brotherhood bound together by ties of a very close description. To them this rule does not apply. Among members of such an a.s.sociation, a young man may always fitly find a friend. It is friends.h.i.+ps formed outside such a circle, and in general society, that we have in view; and, in regard to such society, we are probably not far wrong in saying that we do well to choose our intimate friends from those who are neither much above us nor beneath us. If a man is poor, and chooses as a friend one who is rich, the chances are either that he becomes a toady and a mere "hanger-on," or that he is made to feel his inferiority. Young men in this way have been led into expenses which they could not afford, and into society that did them harm, and into debts sometimes that they could not pay. Making friends of those beneath us is often equally a mistake. We come to look upon them with patronizing affability. "It is well enough to talk of our humble friends, but they are too often like poor relations. We accept their services, and think that a mere 'thank you,' a nod, a beck, or a smile is sufficient recompense." [2] Either to become a toady or a patron is destructive of true friends.h.i.+p. We should be able to meet on the same platform, and join hands as brothers, having the same feelings, the same wants, the same aspirations. We should be courteous to the man above us, and civil to the man beneath us; but if we value our independence and manhood we will not try to make a friend of either.

IV. We should not make a friend of one who is without reverence for what we deem sacred and have been taught to deem sacred.--The want of "reverence for that which is above us" is one of the most serious defects in man or woman. We should be as slow to admit one to our friends.h.i.+p who has this defect as we would be if we knew he had entered into a church and stolen the vessels of the sanctuary. We should consort only with those who honor the sacred name we bear, and treat it with reverence. We should especially beware of admitting to intimacy the sceptic and infidel. There are those who have drifted away from the faith of Christ, and to whom G.o.d and eternity are mere names. Such are deserving of our most profound pity and sorrow, and we should do all in our power to lead them back to the Father's house from which they have wandered. But we should never make them our friends. We cannot dwell in an ill-ventilated and ill-drained house without running the risk of having our own const.i.tution lowered. We cannot a.s.sociate in close companions.h.i.+p with the infidel and the sceptic without endangering our own spiritual life. Doubt is as catching as disease.

"Take my word for it," said the great Sir Robert Peel, who was a close observer of men, "it is not prudent, as a rule, to trust yourself to any man who tells you he does not believe in G.o.d, and in a future life after death." We should choose our friends from those who have chosen the better part, and day by day we shall feel the benefit of their companions.h.i.+p in making us stronger and better.

These are some plain rules drawn from long experience of life which may be helpful to some. We may conclude by quoting the n.o.ble lines of Tennyson in which he draws the picture of his friend, Arthur Hallam, and the inspiration he drew from him:

Thy converse drew us with delight, The men of rathe and riper years: The feeble soul, a haunt of fears, Forgot his weakness in thy sight.

On thee the loyal-hearted hung, The proud was half disarm'd of pride, Nor cared the serpent at thy side To flicker with his double tongue.

The stern were mild when thou wert by, The flippant put himself to school And heard thee, and the brazen fool Was soften'd, and he knew not why;

While I, thy nearest, sat apart, And felt thy triumph was as mine; And loved them more, that they were thine, The graceful tact, the Christian art;

Nor mine the sweetness or the skill, But mine the love that will not tire, And, born of love, the vague desire That spurs an imitative will.

TENNYSON.

Happy are those whose friends in some degree approach the character here delineated.

[1] Stalker's _Imago Christi_.

[2] Hain Friswell, _The Gentle Life_.

CHAPTER V.

MONEY.

Money has been defined as _the measure and standard of value, and the medium of exchange_. It represents everything that may be purchased.

He who possesses money has potentially in his possession everything that can be bought with money. Money is thus power. It seems to have in itself all earthly possibilities.

There are three things which should be borne in mind in regard to money: