In forming a true character, such an one as crowns the true man with an imperishable diadem, there are many things to be considered, especially the materials which enter into its moral masonry. Its foundation must be solid and immovable, its superstructure chaste and elegant, and its proportions harmonious and beautiful. Like a temple built for the G.o.ds, it should be worthy of the G.o.ds. It should be not only beautiful in its exterior, but be in its interior the life-work of a truly heroic soul.
Character represents soul. As character is moulded by human instrumentalities, so is soul. Soul is therefore the essence of a true manhood, a living principle that cannot die. It is an influence in itself, and out of itself, felt everywhere and forever. It is the moral life and the eternal life. Like a pebble cast into the broad ocean, its impulse is sensibly felt by the entire ocean; every particle moves a particle, until the vast deep is moved. Such is individual influence. If character, then, be what it should be, truthful, n.o.ble, divine, it will necessarily be G.o.dlike, and exert an influence in harmony with the benevolent designs of Heaven.
And yet there are thousands who seem to live without purpose,--live merely to vegetate. Of course such persons do not live in earnest, and hence do nothing in earnest. They have life, but no lofty aspirations.
They may have souls; but if so, they remain undeveloped. In fact, persons of this character have no character, no earnest work, no significance. And for this reason, though living, they are literally dead. If we would make the world what it should be, we must first make ourselves what we should be. The work must begin at home in our own hearts, and with a view to our own moral needs.
In the cultivation of a pure heart-life, we should begin by cultivating "a conscience void of offence." If we would unlock the gate of paradise, we must look for the key where it is to be found. We may rest a.s.sured that it cannot be found in an uncultivated field of brambles and briers, nor amid the rubbish of a misspent life; yet to find it, only requires diligent search. Though everything beautiful, everything n.o.ble, everything sublime, may lie in the distance, yet it is attainable; it is the _ultimatum_ that we should seek,--something substantial, something eternal. Mere fame is nothing worth. It is a thing of earth, and not of heaven.
There may be an innate feeling or principle that const.i.tutes what is called conscience; yet it must be conceded that conscience is practically but the product or outgrowth of education, and may therefore be so moulded as to become the just or unjust judge of the moral questions which involve both our present and future welfare. How important, then, that this judge should not only be a righteous, but an educated judge, familiar with the principles of right and wrong, and stern in the application of them! In a word, conscience is the central life of character,--the silent monitor within our own b.r.e.a.s.t.s, whose moral influence controls our destiny.
The law of love may be regarded as the great law which underlies all law, because it is divine. In fact, love is the law that pervades the universe, and in itself is sufficiently indicative of our moral obligations. He who is governed by it, cannot err. It is not, however, what we do for ourselves, but rather what we do for others, that can afford the most substantial happiness. If you would receive, you must give, influenced by a kind and generous spirit. "Overcome evil with good." In this way, like a moral Alexander, you may conquer the world.
It is doubtless true that conscience, being essentially the outgrowth of education, is ever in a formative state, and may therefore be strengthened and elevated in its moral perceptions by culture. The more perfect its judgment, the more perfect the man or woman. There can be no religion without conscience; nor can there be conscience without religion. The one is a counterpart of the other; and equally true is it that the character of the one reflects the character of the other.
A true religion does not consist in a mere profession of faith, nor in church membership, but in that which is the leading principle of our lives; in that which binds us to achieve an ultimate aim; in that which calls into exercise all our moral powers, and harmonizes our lives with the requisitions of the divine law. Yet any religion is better than none. Even the pagan is not dest.i.tute of a religion of some sort, however debased it may be. It is simply the refinement of a higher civilization which has made the difference between the pagan and the Christian. Nothing can be more important, therefore, than the kind of education which is bestowed on us in childhood, or the kind of self-culture which we choose to bestow on ourselves. And though circ.u.mstances may be adverse to our interests, it is our duty to conquer circ.u.mstances, and take into our own hands the fabrication of our fortunes. In this life every day brings with it new lessons; and though some of them may be pernicious, all of them have their value. If there were nothing evil, there would be nothing good,--for the reason that there would be no contrast, no standard of comparison. And yet between good and evil there is no halfway house, no "happy medium."
In every question of right and wrong there are but two sides. The one or the other we must take, either directly or indirectly. We cannot take a neutral stand if we would; nor can we identify ourselves with both sides. Sincerity and hypocrisy are not born of the same parentage, and cannot therefore walk hand in hand, nor take the same social position.
They are marked by a different sign, and by their sign they are readily recognized. Appear where they will, the one will be respected, the other despised.
If you would excel in anything, in any particular pursuit, you must first resolve to excel, and then persevere, cost what it will. If you encounter lions in your path, exterminate them. In ascending mountains, make difficulties your stepping-stones, and never look back until you reach the summit, and can breathe freely in a pure atmosphere. If you would reach the stars, construct your own ladder, and climb until you not only reach them, but are crowned with them. The soul never becomes truly heroic until it becomes truly G.o.dlike in its aspirations and purposes.
It is only in the practice of the cardinal virtues--prudence, justice, temperance, fort.i.tude--that we acquire that divine power which alone can make us divine. It is only in the adoption of lofty aims that we can expect to reach a lofty ideal. Everything is possible to him who has resolved to make it possible. In other words, where there is a will there is a way. The will is the motive-power; if this be wanting, then all is wanting that goes to make up the character of an heroic soul. The world needs moral as well as physical heroes,--heroes who know their duty, and dare do it. In the battle of life none but the wise and the valiant can be safely intrusted with the command. The hostile powers of darkness, of ignorance, of superst.i.tion, challenge the field, and cannot be overcome without a severe conflict. The crisis has come. Whether armed or unarmed, you must meet the foe; for results you must trust in yourselves. It will never do to trust in shields, in breastplates, in fire-arms, or in faith without works. If you would conquer, you must go into battle inspired with lofty aims, and with a divine enthusiasm; then will victory perch on your standard, and the eagle of freedom, fire-eyed, pierce the sun.
And yet you should remember that in your attempts to achieve success, you must deserve success. It is only in severe moral discipline that you can see what you need, and acquire what you need,--eminent virtue, industry, and sagacity. In social life, be social, amiable, and accomplished; in domestic life, be something more,--be kind, considerate, and sympathetic. Whether you have one or more talents, improve them; they will grow brighter by constant use. Whatever may be your capacities, never indulge in vain aspirations. However seductive the temptations which may beset you, never compromise your integrity.
However ambitious you may be in your ultimate aims, regard a good moral character as of infinite value. Always true to yourselves, be true to others. Place implicit confidence in no one, but confide in the strength of your own individuality. In adversity be hopeful, and always look on the bright side of things.
In selecting a profession or business for life, be governed by your natural taste or capacity,--your peculiar talent for this or that pursuit. If embarra.s.sed by circ.u.mstances, never yield to them, but resolve to excel in whatever you undertake. Perseverance is the secret of success. If born with the gift of genius, make it available; do something new; invent something new; and in this way bequeath something valuable to mankind. In other words, live for mankind, and if need be, die for mankind. Adopt this as the religious sentiment of your life, and act in accordance with it, and your works will sufficiently attest the purity of your faith.
And yet you are not required to crucify yourselves; but on the contrary, it is your duty, while striving to live for others, to live for yourselves, and thus make yourselves and your homes as happy as possible. It is not in the shade, but in the sunshine, that you should seek to live. It is only the _now_ of life, the fleeting present, of which you are certain. If, then, you would be prosperous, if you would be happy, if you would look to the future with a pleasing hope, so live as to feel that you are sustained, in all you do, by an approving conscience, and by the divine counsels of Infinite Wisdom. It is only by living thus that you can make life on earth what it should be,--a heaven-life.
He who made all things has made no distinction between heaven and earth.
It is man that has made the distinction. The natural atmosphere which surrounds the earth is pure and healthful; it is only the moral atmosphere that has become impure and deleterious. It needs no chemical agencies to purify it; it must be purified, if at all, by moral agencies. In other words, we must recognize our obligations to our fellow-men, and obey the "Golden Rule," as prescribed by the law of love, if we would succeed in making earth a heaven.
Almost every American of culture has an object in view for which he lives,--some ultimate aim or aspiration which stimulates him to effort.
It may be a desire to excel in some one of the learned professions, or to become a millionnaire, a hero in the battle-field, a Solon in the halls of legislation, perhaps President of the United States. In attempting achievements of this character, it should be remembered that knowledge is the basis of success. It is knowledge that gives power, and wisdom that should direct us in wielding it. Yet a man may be learned, and still be a cipher in the world. G.o.d gave to man a divine outline, and then left him to perfect himself, at least in a mental sense. This he must do, or remain an animal, and "feed on husks."
Nearly all our great men are self-made men. This is true of Washington, Franklin, Jefferson, and scores of others who, like them, have acquired an enviable renown. Thus, in all ages of the world, have men of n.o.ble aspirations reached eminent positions and immortalized their names.
It is somewhat surprising, however, that most of our American graduates look to the learned professions, rather than to a practical business life, as affording the widest field for the acquisition of wealth and high social position. This, it seems to me, is a great mistake. Not more than one professional man in ten ever rises above mediocrity in his profession, though he may prove to be useful, and succeed in acquiring a comfortable livelihood.
In fact, the learned professions have yet to learn that the supply exceeds the demand. And hence there is but little use in attempting to shine as a "star" in any of the professions, unless you have a sufficient brilliancy to take rank as a "star of the first magnitude."
And yet we cannot have too many men of liberal education; the more the better. They are needed in every pursuit in life, and in every place. It is not the occupation that dignifies a man, but the man that dignifies the occupation. When you have chosen a pursuit, whatever it may be, aim high. Yes,--
"Give me a man with an aim, Whatever that aim may be; Whether it"s wealth or whether it"s fame, It matters not to me.
Let him walk in the path of right, And keep his aim in sight, And work and pray in faith alway, With his eye on the glittering height.
"Give me a man who says, "I will do something well, And make the fleeting days A story of labor tell."
Though aim he has be small, It is better than none at all; With something to do the whole year through, He will not stumble or fall.
"But Satan weaves a snare For the feet of those who stray With never a thought or care Where the path may lead away.
The man who has no aim Not only leaves no name When this life is done, but, ten to one, He leaves a record of shame.
"Give me a man whose heart Is filled with ambition"s fire; Who sets his mark in the start, And keeps moving higher and higher.
Better to die in the strife, The hands with labor rife, Than to glide with the stream in an idle dream, And lead a purposeless life.
"Better to strive and climb And never reach the goal, Than to drift along with time, An aimless, worthless soul.
Ay, better to climb and fall, Or sow, though the yield be small, Than to throw away day after day, And never strive at all."
AMERICA AND HER FUTURE.
There is something in the very name of America, when applied to the United States, which carries with it an inspiring influence,--an ideal of freedom and of true manhood. In referring to the incidents of her origin, in connection with the events of her subsequent career, it would seem that America is none other than a "child of destiny."
She was born amid the storms of a revolution, and commenced at birth to work out the great problems of civil and religious liberty. She has an abiding faith in herself, and believes it to be her mission to originate new views and discover new principles, as well as to try new experiments in the science of popular government. The greatest peculiarity in her character is that her past cannot be safely accepted as an index of her future; in other words, her past is not likely to be repeated. In fact, she does not wish to repeat or perpetuate anything that can be improved.
Her political creed is as simple as it is brief,--the "greatest good to the greatest number;" and yet it is the most complex creed, perhaps, that ever existed, involving questions which have not been, and cannot be, satisfactorily settled.
America knows what she has been, but does not know what she will be. It is doubtful if she knows what she would be. She has several favorite watchwords, such as progress, freedom, and equal rights, and but few, if any, settled opinions. Her present position, unstable as it may be, is her standpoint of judgment. In attempting to achieve what she most desires, she relies on experiment rather than precedent. In her forecast consist her welfare and her political sagacity; yet she can no more predict than control her future. None but a divine intelligence can comprehend the extent or grandeur of her future.
One thing is certain, the rapidity of her career approaches railway speed. What impediments may lie in her track, or what collisions may occur, it is impossible for man to foresee. It would seem, however, that she is an instrumentality in divine hands; a nationality, whose task it is to work out the great problem of a just government,--one in which all political power is vested in the people, and exercised by the people for the common purpose of securing the greatest possible good to the greatest possible number. The right to live under such a government is a natural right, and should be accorded to every human being, the world over.
In all human governments there are, and probably ever will be, more or less imperfections growing out of mistaken theories, or arising from their practical workings. Though it may not be possible by legislation or otherwise to remedy every imperfection, yet there can be no political inequality which may not be so far modified as to extend to every citizen equal rights and equal justice. There is a natural love of freedom and of justice implanted within the human breast, which lies at the foundation, not only of the political, but of the social, fabric.
This love of freedom and of justice is an instinctive feeling, if not an inspired sentiment, which enn.o.bles the patriot, and converts him into a hero. When oppressed, the true hero smites his oppressor. This is a law of his nature--an attempt to redress a wrong--and therefore an element of human government. When a civil government has been inst.i.tuted, positive law becomes the rule of right. But when nations differ, and diplomacy fails in its mission, there remains no recognized alternative for adjustment but a reference to the arbitrament of the sword. This final method of redressing national wrongs has descended to modern times from the primitive ages of barbarism, and when adopted, as often terminates in perpetuating the wrong as in redressing it. It is, to say the least of it, a method which is entirely inconsistent with the refined civilization of the present age.
There seems to be no good reason why an international code of laws might not be adopted by all civilized nations for their common government in redressing their grievances. If such a code could be framed and accepted, it would not only secure the just rights of nations from infraction as against each other, but would unite them in their mutual interests and sympathies by the indissoluble ties of a common fraternity. Then all differences and dissensions could be settled, as they should be, by negotiation or voluntary submission to arbitration; and then wars would cease, and rivers of blood no longer flow.
Nations, in their relations to each other, are but individuals, and should, as such, be subjected to wholesome restraints by some recognized authority. The proper authority would seem to be a representative Congress of Nations. This view of the matter is an American idea, and one which has been suggested by American experience. The a.s.sumption that every nation is an independent sovereignty, if not absurd in theory, is by no means true in fact. No civilized nation can live within itself and for itself, but must and will, in order to supply its wants, hold commercial intercourse with other nations. The productions of the earth belong to man, and are essential, whether of this or that clime, to his health and happiness, and will therefore be sought and distributed. Even the social relations of one nation with another are hardly less conducive to the general welfare than their commercial relations, especially since steam-power and the telegraph-wire have comparatively made all men next-door neighbors.
In these modern times no government which is not just in its administration can long survive without provoking a revolution. It is only as a last resort that revolution becomes an elementary right, and then it must succeed in order to be recognized as a right. Nations succeed each other as naturally as individuals, sooner or later. The interest of all, whether national or individual, is the interest of each. Hence mankind the world over should be regarded as a common brotherhood, ent.i.tled to the enjoyment of equal rights and equal justice as the legitimate sequence of their fraternal relationship. And yet neither in ancient nor in modern times do we find a perfect government.
It is true, however, that we sometimes speak of our own American Republic as a perfect system of popular government; yet it is nothing more, in fact, than an unsatisfactory experiment. It is a system which grew out of circ.u.mstances, and one which changes with circ.u.mstances.
It was near the close of the eighteenth century when America began to lose her affectionate regard for her mother England. This change in her affections grew out of the fact that the mother evinced a sincerer love for money than for the welfare of her daughter. Remonstrance, though calmly uttered, proved unavailing. It was then that America for the first time gave indications of possessing a proud puritanic spirit that would not brook oppression. The imposition of the Stamp Act had incurred her displeasure; nor did an invitation to "take tea" restore her to equanimity. Instead of condescending to take so much as a "sip" of that favorite beverage, she had the audacity to commit whole cargoes of it to the voracity of the "ocean wave." This offence provoked England to take an avowed hostile att.i.tude. America, still unawed, proceeded to beat her ploughshares and pruning-hooks into broadswords; war, with all its horrors, ensued. The result was that after a seven-years contest, liberty triumphed, and American independence became an acknowledged fact.
America had statesmen in those days who were men of pluck. When they signed the Declaration of American Independence, and proclaimed it to the civilized world, they took their lives in their hands, and so far as human foresight could determine, were as likely to reach the gallows as to maintain the position they had a.s.sumed. But fortune "favored the brave," and instead of ascending the gallows, they ascended the pinnacle of fame, and now take rank among
"The few, the immortal names That were not born to die."
It will be recollected that our Pilgrim Fathers, on landing at Plymouth Rock, entered into a written compact which contained the germs of a republic,--principles which were expanded in the subsequent articles of colonial confederation, and finally were so developed and enlarged in their sweep and comprehension as to const.i.tute not only the framework, but the life and spirit, of the federal Const.i.tution, which has been accepted as the written will of a free and magnanimous people. In a republic like ours, the popular will, when clearly expressed, commands respect and must be obeyed. There is no alternative, nor should there be. As Americans, we believe in the Const.i.tution, and in the "stars and stripes," and would die, if need be, in their defence. We also believe in ourselves, and in our capacity to take care of ourselves. This great fact is sufficiently ill.u.s.trated in our past history as a nation.
When her population was but a small fraction of what it now is, America not only compelled England to acknowledge her independence, but also compelled her, in a subsequent war, to acknowledge the doctrine of "free trade and sailors" rights."
Ever intent on enlarging the "area of freedom," America next sent out her armies and took possession of the ancient palaces of the Montezumas, and finally settled differences by accepting the "golden land" of California, nor thought it at the time much of a bargain. And last, not least, she suppressed within her own borders, despite the adverse influences of England, one of the most formidable rebellions the world ever beheld, and succeeded in restoring fraternal harmony throughout the Union.