1 Corinthians 13:5

GOOD MANNERS

‘Doth not behave itself unseemly.’

1 Corinthians 13:5

William of Wykeham’s motto, ‘Manners makyth man,’ covered the sphere of man’s conduct in general, still manners, i.e. external behaviour, very important. It is wrong to suppose that while deeds can be controlled and words governed, manners are not within our power. Manners can be and should be controlled. Why? Because—

I. In manner consists a great part of conduct.—Manner is really a series of little acts in which sin can be yielded to or conquered (e.g. ill-temper, selfishness, personal conceit, irreverence, impurity, disrespect to parents, alienation of heart from God—these vent themselves in manner almost more frequently than in word or act).

II. Manner is also a means of expressing outwardly what is in the heart. It is constantly used to show sympathy with evil. It can also express the good choice. Those who have come to the Cross should be very humble, very decided, very firm, very brave. Not ‘putting on’ the pious or sanctimonious manner, but when anything is done in our presence that we feel God dislikes to show that we dislike it too.

III. The secret of good manners is love. He is a true gentleman who loveth God with all his heart and his neighbour as himself.

—Bishop Wynne.

Illustrations

(1)‘ “The Apostle,” said the late Frederick Robertson, “here describes a Christian gentleman. The Spirit of Christ does really what high breeding only does outwardly. A high-bred man never forgets himself, controls his temper, does nothing in excess, is urbane, dignified, and that even to persons whom he is inwardly cursing in his heart, or wishing far away. But a Christian is what the world seems to be. Love gives him a delicate tact which never offends, because it is full of sympathy. It discerns far off what would hurt fastidious feelings, feels with others, and is ever on the watch to anticipate their thoughts. And hence the only true refinement, that which lies not on the surface, but goes deep down into the character, comes from Christian love.” ’

(2) ‘Robertson of the nineteenth century is but repeating what was said by Chaucer of the fourteenth century:—

“To do the gentil deeds that he can

Take him for the greatest gentilman.

From Christ we claim our gentilesse,

Not of our ‘elders’ or their old richesse.

From our ancestors we nothing claim,

But temporal things that heal and maim;

But gentilness comes from God alone.

And he is gentil that doth gentil deeds.”

‘Again—

“ ’Tis villainy that makes a villain,

And by his deeds a churl is seen;

But I understand that I intend

To deem no man in any age,

Gentil for his lineage.

Though he be not highly born,

He is gentil if he doth

As longeth to a gentilman.” ’