In spite of these resemblances between Washington's time and our own, the profound contrasts make the resemblances seem unimportant. In the first years of the Government of the United States there was widespread and genuine apprehension lest the executive should develop too much power, and lest the centralization of the Government should become overwhelming. Nothing can be farther from our political thoughts to-day than this dread of the power of the national executive. On the contrary, we are constantly finding that it is feeble where we wish it were strong, impotent where we wish it omnipotent. The Senate of the United States has deprived the President of much of the power intended for his office, and has then found it, on the whole, convenient and desirable to allow itself to be held up by any one of its members who possesses the bodily strength and the assurance to talk or read aloud by the week. Other forces have developed within the Republic quite outside of the Government, which seem to us to override and almost defy the closely limited governmental forces. Quite lately we have seen two of these new forces—one a combination of capitalists, the other a combination of laborers—put the President of the United States into a position of a mediator between two parties whom he could not control, and with whom he must intercede. This is part of the tremendous nineteenth century democratic revolution, and of the newly acquired facilities for combination and association for the promotion of common interests. We no longer dread abuse of the power of state or church; we do dread abuse of the powers of compact bodies of men, highly organized and consenting to be despotically ruled, for the advancement of their selfish interests.
Washington was a stern disciplinarian in war; if he could not shoot deserters he wanted them "stoutly whipped." He thought that army officers should be of a different class from their men, and should never put themselves on an equality with their men; he went himself to suppress the Whiskey Rebellion in 1794, and always believed that firm government was essential to freedom. He never could have imagined for a moment the toleration of disorder and violence which is now exhibited everywhere in our country when a serious strike occurs. He was the chief actor through the long struggles, military and civil, which attended the birth of this nation, and took the gravest responsibilities which could then fall to the lot of soldiers or statesmen; but he never encountered, and indeed never imagined, the anxieties and dangers which now beset the Republic of which he was the founder. We face new difficulties. Shall we face them with Washington's courage, wisdom, and success?
Finally, I ask your attention to the striking contrast between the wealth of Washington and the poverty of Abraham Lincoln, the only one of the succeeding Presidents who won anything like the place in the popular heart that Washington has always occupied. Washington, while still young, was one of the richest men in the country; Lincoln, while young, was one of the poorest; both rendered supreme service to their country and to freedom; between these two extremes men of many degrees as regards property holding have occupied the Presidency, the majority of them being men of moderate means. The lesson to be drawn from these facts seems to be that the Republic can be greatly served by rich and poor alike, but has oftenest been served creditably by men who were neither rich nor poor. In the midst of the present conflicts between employers and employed, between the classes that are already well to do and the classes who believe it to be the fault of the existing order that they too are not well to do, and in plain sight of the fact that democratic freedom permits the creation and perpetuation of greater differences as regards possessions than the world has ever known before, it is comforting to remember that true patriots and wise men are bred in all the social levels of a free commonwealth, and that the Republic may find in any condition of life safe leaders and just rulers.
CHANNING
We commemorate to-day a great preacher. It is the fashion to say that preaching is a thing of the past, other influences having taken its place. But Boston knows better; for she had two great preachers in the nineteenth century, and is sure that an immense and enduring force was theirs, and through them, hers. Channing and Brooks! Men very unlike in body and mind, but preachers of like tendency and influence from their common love of freedom and faith in mankind. This city has learned by rich experience that preaching becomes the most productive of all human works the moment the adequate preacher appears—a noble man with a noble message. Such was Channing.
His public work was preceded and accompanied by a great personal achievement. All his life he grew in spirit, becoming always freer, broader, and more sympathetic. In forty years he worked his way out of moderate Calvinism without the Trinity into such doctrines as these:—"The idea of God ... is the idea of our own spiritual natures purified and enlarged to infinity." "The sense of duty is the greatest gift of God. The idea of right is the primary and highest revelation of God to the human mind; and all outward revelations are founded on and addressed to it." There is "but one object of cherished and enduring love in heaven or on earth, and that is moral goodness." "I do and I must reverence human nature.... I honor it for its struggles against oppression, for its growth and progress under the weight of so many chains and prejudices, for its achievements in science and art, and still more for its examples of heroic and saintly virtue. These are marks of a divine origin and pledges of a celestial inheritance." "Perfection is man's proper and natural goal." What an immense distance between these doctrines of Channing's maturity and the Calvinism of his youth! He was a meditative, reflecting man, who read much, but took selected thoughts of others into the very substance and fibre of his being, and made them his own. The foundation of his professional power and public influence was this great personal achievement, this attuning of his own soul to noblest harmonies.
Thousands of ministers and spiritually-minded laymen of many denominations have travelled since Channing's death the road he laid out, and so have been delivered from the inhuman doctrines of the fall of man, the wrath of God, vicarious atonement, everlasting hell for the majority, and the rescue of a predestined few. They should all join in giving heartfelt praise and thanks to Channing, who thought out clearly, and preached with fervid reiteration, the doctrines which have delivered them from a painful bondage.
Another remarkable quality of Channing's teachings is their universality. Men of learning and spirituality in all the civilized nations have welcomed his words, and found in them teachings of enduring and expansive influence. Many Biblical scholars, in the technical sense, have arrived eighty years later at Channing's conclusions about the essential features of Christianity, although Channing was no scholar in the modern sense; while they go far beyond him in treating the Bible as a collection of purely human writings and in rejecting the so-called supernatural quality of the Jewish and Christian Scriptures. Indeed, many Biblical scholars belonging to-day to evangelical sects have arrived not only at Channing's position, but also at Emerson's.
Just how much Channing's published works have had to do with this quiet but fateful revolution no man can tell. The most eminent to-day of American Presbyterian divines preached an excellent sermon in the Harvard College Chapel one Sunday evening not many years ago, and asked me, as we walked away together, how I liked it. I replied: "Very much; it was all straight out of Channing." "That is strange," he said, "for I have never read Channing." It is great testimony to the pervasive quality of a prophet's teachings when they become within fifty years a component of the intellectual atmosphere of the new times. At a dinner of Harvard graduates I once complained that, although I heard in the College Chapel a great variety of preachers connected with many different denominations, the preaching was, after all, rather monotonous, because they all preached Channing. Phillips Brooks spoke after me and said: "The President is right in thinking our present preaching monotonous, and the reason he gives for this monotony is correct; we all do preach Channing."