"The difference between Christian sects, like the difference between individual Christians, is not so much in the matter of belief or disbelief of portions of the doctrine of the Scripture as in the matter of emphasis. It is a special quality and characteristic of Unitarianism that Unitarians everywhere lay special emphasis upon the virtue of Hope. It was said of Cromwell by his secretary that hope shone in him like a fiery pillar when it had gone out in every other.
"There are two great texts in the Scripture in whose sublime phrases are contained the germs of all religion, whether natural or revealed. They lay hold on two eternities. One relates to Deity in his solitude—'Before Abraham was, I am.' The other is for the future. It sums up the whole duty and the whole destiny of man: 'And now abideth Faith, Hope, and Charity,—these three.' If Faith, Hope, and Charity abide, then Humanity abides. Faith is for beings without the certainty of omniscience. Hope is for beings without the strength of omnipotence. And Charity, as the apostle describes it, affects the relations of beings limited and imperfect to one another.
"Why is it that this Christian virtue of Hope is placed as the central figure of the sublime group who are to accompany the children of God through their unending life? It is because without it Faith would be impossible and Charity would be wasted.
"Hope is that attribute of the soul which believes in the final triumph of righteousness. It has no place in a theology which believes in the final perdition of the larger number of mankind. Mighty Jonathan Edwards,—the only genius since Dante akin to Dante,—could you not see that, if your world exist where there is no hope and where there is no love, there can be no faith? Who can trust the promise of a God who has created a Universe and peopled it with fiends? The Apostle of your doleful gospel must preach quite another Evangel: And now abideth Hate, and now abideth Wrath, and now abideth Despair, and now abideth Woe unutterable. With Hope, as we have defined it,—namely, the confident expectation of the final triumph of righteousness,—we are but a little lower than the angels; without it we are but a kind of vermin.
"The literature of free countries is full of cheer: the story ends happily. The fiction of despotic countries is hopeless. People of free countries will not tolerate a fiction which teaches that in the end evil is triumphant and virtue is wretched. Want of hope means either distrust of God or a belief in the essential baseness of man or both. It teaches men to be base. It makes a country base. A world wherein there is no hope is a world where there is no virtue. The contrast between the teacher of hope and the teacher of despair is to be found in the pessimism of Carlyle and the serene cheerfulness of Emerson. Granting to the genius of Carlyle everything that is claimed for it, I believe that his chief title hereafter to respect as a moral teacher will be found in Emerson's certificate.
"But I must not detain you any longer from the business which waits for this convention. It is the last time that I shall enjoy the great privilege and honor of occupying this chair.
"Perhaps I may be pardoned, as I have said something of the religious faith of my fellow Unitarians, if I declare my own, which I believe is theirs also. I have no faith in fatalism, in destiny, in blind force. I believe in God, the living God, in the American people, a free and brave people, who do not bow the neck or bend the knee to any other, and who desire no other to bow the neck or bend the knee to them. I believe that the God who created this world has ordained that his children may work out their own salvation and that his nations may work out their own salvation by obedience to his laws without any dictation or coercion from any other. I believe that liberty, good government, free institutions, cannot be given by any one people to any other, but must be wrought out for each by itself, slowly, painfully, in the process of years or centuries, as the oak adds ring to ring. I believe that a Republic is greater than an Empire. I believe that the moral law and the Golden Rule are for nations as well as for individuals. I believe in George Washington, not in Napoleon Bonaparte; in the Whigs of the Revolutionary day, not in the Tories; the Chatham, Burke, and Sam Adams, not in Dr. Johnson or Lord North. I believe that the North Star, abiding in its place, is a greater influence in the Universe than any comet or meteor. I believe that the United States when President McKinley was inaugurated was a greater world power than Rome in the height of her glory or even England with her 400,000,000 vassals. I believe, finally, whatever clouds may darken the horizon, that the world is growing better, that to-day is better than yesterday, and to-morrow will be better than to-day."
CHAPTER XL EDWARD EVERETT HALE
To give a complete and truthful account of my own life, the name of Edward Everett Hale should appear on almost every page. I became a member of his parish in Worcester in August, 1849. Wherever I have been, or wherever he has been, I have been his parishioner ever since. I do not undertake to speak of him at length not only because he is alive, but because his countrymen know him through and through, almost as well as I do.
He has done work of the first quality in a great variety of fields. In each he has done work enough to fill the life and to fill the measure of fame of a busy and successful man. I have learned of him the great virtue of Hope; to judge of mankind by their merits and not their faults; to understand that the great currents of history, especially in a republic, more especially in our Republic, are determined by great and noble motives and not by mean and base motives.