After all, what would life be without fighting, I should like to know? From the cradle to the grave, fighting, rightly understood, is the business, the real, highest, honestest business of every son of man. Every one who is worth his salt has his enemies, who must be beaten, be they evil thoughts and habits in himself, or spiritual wickednesses in high places, or Russians, or border-ruffians.
It is no good for Quakers, or any other body of men to uplift their voices against fighting. Human nature is too strong for them, and they don’t follow their own precepts. Every soul of them is doing his own piece of fighting, somehow and somewhere. The world might be a better world without fighting, for anything I know, but it wouldn’t be our world; and therefore I am dead against crying peace, when there is no peace, and isn’t meant to be. I am as sorry as any man to see folks fighting the wrong people and the wrong things, but I’d a deal sooner see them doing that, than that they should have no fight in them.
VII.
You can’t alter society, or hinder people in general from being helpless and vulgar—from letting themselves fall into slavery to the things about them if they are rich, or from aping the habits and vices of the rich if they are poor. But you may live simple, manly lives yourselves, speaking your own thought, paying your own way, and doing your own work, whatever that may be. You will remain gentlemen so long as you follow these rules, if you have to sweep a crossing for your livelihood. You will not remain gentlemen in anything but the name, if you depart from them, though you may be set to govern a kingdom.
VIII.
In testing manliness as distinguished from courage, we shall have to reckon sooner or later with the idea of duty. Nelson’s column stands in the most conspicuous site in all London, and stands there with all men’s approval, not because of his daring courage. Lord Peterborough, in a former generation, Lord Dundonald in the one which succeeded, were at least as eminent for reckless and successful daring. But it is because the idea of devotion to duty is inseparably connected with Nelson’s name in the minds of Englishmen, that he has been lifted high above all his compeers in England’s capital.
IX.
In the throes of one of the terrible revolutions of the worst days of imperial Rome—when probably the cruelest mob and most licentious soldiery of all time were raging round the palace of the Cæsars, and the chances of an hour would decide whether Galba or Otho should rule the world, the alternative being a violent death—an officer of the guard, one Julius Atticus, rushed into Galba’s presence with a bloody sword, boasting that he had slain his rival, Otho. “My comrade, by whose order?” was his only greeting from the old Pagan chief. And the story has come down through eighteen centuries, in the terse, strong sentences of the great historian, Tacitus.
Comrade, who ordered thee? whose will art thou doing? It is the question which has to be asked of every fighting man, in whatever part of the great battlefield he comes to the front, and determines the manliness of soldier, statesman, parson, of every strong man, and suffering woman.
“Three roots bear up Dominion; knowledge, will,
These two are strong; but stronger still the third,
Obedience: ’tis the great tap-root, which still
Knit round the rock of Duty, is not stirred,
Though storm and tempest spend their utmost skill.”
I think that the more thoroughly we sift and search out this question the more surely we shall come to this as the conclusion of the whole matter. Tenacity of will, or wilfulness, lies at the root of all courage, but courage can only rise into true manliness when the will is surrendered; and the more absolute the surrender of the will the more perfect will be the temper of our courage and the strength of our manliness.
“Strong Son of God, immortal Love,”
the laureate has pleaded, in the moment of his highest inspiration.
“Our wills are ours to make them thine.”
And that strong Son of God to whom this cry has gone up in our day, and in all days, has left us the secret of his strength in the words, “I am come to do the will of my Father and your Father.”
X.
Haste and distrust are the sure signs of weakness, if not of cowardice. Just in so far as they prevail in any life, even in the most heroic, the man fails, and his work will have to be done over again. In Christ’s life there is not the slightest trace of such weakness or cowardice. From all that we are told, and from all that we can infer, he made no haste, and gave way to no doubt, waiting for God’s mind, and patiently preparing himself for whatever his work might be. And so his work from the first was perfect, and through his whole public life he never faltered or wavered, never had to withdraw or modify a word once spoken. And thus he stands, and will stand to the end of time, the true model of the courage and manliness of boyhood and youth and early manhood.
XI.
The man whose yea is yea and his nay nay, is, we all confess, the most courageous, whether or no he may be the most successful in daily life. And he who gave the precept has left us the most perfect example of how to live up to it.
XII.
It is his action when the danger comes, not when he is in solitary preparation for it, which marks the man of courage.
XIII.
In all the world’s annals there is nothing which approaches, in the sublimity of its courage, that last conversation between our Saviour and the Roman procurator, before Pilate led him forth for the last time and pleaded scornfully with his nation for the life of their king. There must be no flaw or spot on Christ’s courage, any more than on his wisdom and tenderness and sympathy. And the more unflinchingly we apply the test the more clear and sure will the response come back to us.
XIV.
Quit yourself like men; speak up, and strike out if necessary, for whatsoever is true and manly, and lovely, and of good report; never try to be popular, but only to do your duty and help others to do theirs, and, wherever you are placed, you may leave the tone of feeling higher than you found it, and so be doing good which no living soul can measure to generations yet unborn.
XV.