A TALK ABOUT THE FUTURE.
"Some, if they were to hear you speak thus, James, might smile at what they would consider a weak and vain assumption. But I know that you have a mind capable of accomplishing great things; that you have only to use the means, and take an elevated position as the natural result. Still I must say, that I do not like the spirit in which you speak of these things."
"Why not?"
"You seem to desire an elevated station more for the glory of filling it, than for the enlarged sphere of usefulness that it must necessarily open to you."
"I do not think, Harvey," his friend replied, "that I am influenced by the mere glory of greatness to press forward. There is something too unsubstantial in that. Look at the advantages that must result to me if I attain a high place."
"In either case, I cannot fully approve your motive."
"Then, from what motive would you have me act, Harvey? I am sure that I know of none other sufficiently strong to urge me into activity. Both of these have their influence; and, in combination, form the impulse that gives life to my resolutions."
"There is a much higher, and purer, and more powerful motive, James. A motive to which I have just alluded."
"What is that?"
"The end of being useful to our fellow-men."
"You may act from that motive, if you can, Harvey, but I shall not attempt the vain task. It is too high and pure for me."
"Do not say so. We may attain high motives of action, as well as attain, by great intellectual efforts, high positions in the world."
"How so?"
"It is a moral law, that any peculiar tendency or quality of the mind grows stronger by indulgence. The converse of the proposition is, of course, true also. You feel, then, that your motives of action are selfish—that they regard your own elevation and honour as first, and good to your neighbour as only secondary. Now, by opposing instead of indulging this propensity to make all things minister to self, it must grow weaker, as a natural consequence. Is not that clear?"
"Why, yes, I believe it is; or at least, the inference is a logical one, though I must confess that I do not see it as an unquestionable truth."
"That is because your natural feelings are altogether opposed to it."
"Perhaps so—for undoubtedly they are. I cannot see any thing so very desirable in the motive of which you speak, that I should seek to act from it. There is something tame in the idea of striving only to do good to others."
"It really pains me to hear you say so," the friend replied in a serious tone. "But now that we are on this subject, you must pardon me if I attempt to make you see in a rational light the truth that it is a much nobler effort to do good to others, than to seek only our own glory."
"Well, go on."
"You have, doubtless, heard the term 'God-like' used, as indicating a high degree of excellence in some individual, who has stood prominently before the eyes of his fellow-men?"
"Often."
"And to your mind it is no doubt clear, that the nearer we can approach the character of the Divine Being, the higher will be the position that we attain?"
"Certainly."
"And that the purest motives from which we can act, are an approach toward those from which we see Him acting."
"Certainly."
"Now, so far as we can judge of His motives of action, as exhibited in His Word and in His Works, do we see a desire manifested to promote His own glory, or to do good to His creatures, and make them happy?"
"Well, I cannot say, at this moment, for I have not thought upon the subject."
"Suppose, then, we think of it now. It is certainly worth a little serious attention. And first, let us refer to His Word, in which we shall certainly find a transcript of his character. In that, we perceive a constant reference to his nature as being, in one of its principal constituents, love. Not love of himself, but love going out in the desire to benefit His creatures. And His wisdom, which infinitely transcends that of man, is ever active in devising means whereby to render those creatures happy. And not only is His love ever burning with the desire to do good to His creatures, and His wisdom ever devising the best means for this end, but His divine love and His divine wisdom unite in divine activity, producing all that is required to give true happiness to all. In all parts of His Word we discover evidences of the strongest character, which go to prove that such is the nature and activity of the Lord. There could have been no seeking of His own glory, when he assumed a material body, and an infirm human principle, in which were direful hereditary evils, that he might redeem man from the corruptions of his own fallen nature, and from the influence and power of hell. Little glory was ascribed to him by the wicked men who persecuted him, and condemned him, and finally put him to death. But he sought not His own glory. In his works, how clearly displayed is His divine benevolence! I need only direct your thoughts to nature. I need only refer you to the fact that the Lord causes the sun to shine upon the evil and the good, and the rain to fall alike upon the just and the unjust. Even upon those who oppose His laws, and despise and hate his precepts, does He pour down streams of perpetual blessings. How unlike man—selfish, vain man—ever seeking his own glory."
"You draw a strong picture, Harvey," the friend said.
"But is it not a true one?"
"Perhaps so."
"Very well. Now if we are seeking to be truly great, let us imitate Him who made us and all the glorious things by which we are surrounded. He that would be chief among you, said the Lord to his disciples, let him be your servant. Even He washed his disciples' feet."
"Yes, but Harvey, I do not profess to be governed by religious principle. I only account myself a moral man."
"But there cannot be any true morality without religion."
"That is a new doctrine."
"I think not. It seems to me to be as old as the Divine Word of God. To be truly moral is to regard others as well as ourselves in all our actions. And this we can never do apart from the potency and life of a religious principle."
"But what do you mean by a religious principle?"
"I mean a principle of pure love to the Lord, united with an unselfish love to our neighbour, flowing out in a desire to do him good."
"But no man can have these. It is impossible for any one to feel the unselfish love of which you speak."
"Of course it is, naturally—for man is born into hereditary evils. But if he truly desires to rise out of these evils into a higher and better state, the Lord will be active in his efforts—and in just so far as he truly shuns evils as sins against him, looking to him all the while for assistance, will he remove those evils from their central position in his mind, and then the opposite good of those evils will flow in to take their place, (for spiritually, as well as naturally, there can be no vacuum,) and he will be a new man. Then, and only then, can he begin to lead truly a moral life. Before, he may be externally moral from mere external restraints; now, he becomes moral from an internal principle. Do you apprehend the difference?"
"Yes, I believe that I do. But I must confess that I cannot see how I am ever to act from the motives you propose. If I wait for them, I shall stand still and do nothing."
"Still, you can make the effort. Every thing must have a beginning. Only let the germ be planted in your mind, and, like the seed that seems so small and insignificant, it will soon exhibit signs of life, and presently shoot up, and put forth its green leaves, and, if fostered, give a permanent strength that will be superior to the power of every tempest of evil principles that may rage against it."
"Your reasonings and analogies are very beautiful, and no doubt