Character | Page 4

those which are the
most in request for daily use. They wear the best, and last the longest.
Superfine virtues, which are above the standard of common men, may
only be sources of temptation and danger. Burke has truly said that "the
human system which rests for its basis on the heroic virtues is sure to
have a superstructure of weakness or of profligacy."
When Dr. Abbot, afterwards Archbishop of Canterbury, drew the
character of his deceased friend Thomas Sackville, (1) he did not dwell
upon his merits as a statesman, or his genius as a poet, but upon his
virtues as a man in relation to the ordinary duties of life. "How many
rare things were in him!" said he. "Who more loving unto his wife?

Who more kind unto his children?--Who more fast unto his
friend?--Who more moderate unto his enemy?--Who more true to his
word?" Indeed, we can always better understand and appreciate a man's
real character by the manner in which he conducts himself towards
those who are the most nearly related to him, and by his transaction of
the seemingly commonplace details of daily duty, than by his public
exhibition of himself as an author, an orator, or a statesman.
At the same time, while Duty, for the most part, applies to the conduct
of affairs in common life by the average of common men, it is also a
sustaining power to men of the very highest standard of character. They
may not have either money, or property, or learning, or power; and yet
they may be strong in heart and rich in spirit--honest, truthful, dutiful.
And whoever strives to do his duty faithfully is fulfilling the purpose
for which he was created, and building up in himself the principles of a
manly character. There are many persons of whom it may be said that
they have no other possession in the world but their character, and yet
they stand as firmly upon it as any crowned king.
Intellectual culture has no necessary relation to purity or excellence of
character. In the New Testament, appeals are constantly made to the
heart of man and to "the spirit we are of," whilst allusions to the
intellect are of very rare occurrence. "A handful of good life," says
George Herbert, "is worth a bushel of learning." Not that learning is to
be despised, but that it must be allied to goodness. Intellectual capacity
is sometimes found associated with the meanest moral character with
abject servility to those in high places, and arrogance to those of low
estate. A man may be accomplished in art, literature, and science, and
yet, in honesty, virtue, truthfulness, and the spirit of duty, be entitled to
take rank after many a poor and illiterate peasant.
"You insist," wrote Perthes to a friend, "on respect for learned men. I
say, Amen! But, at the same time, don't forget that largeness of mind,
depth of thought, appreciation of the lofty, experience of the world,
delicacy of manner, tact and energy in action, love of truth, honesty,
and amiability--that all these may be wanting in a man who may yet be
very learned." (2)

When some one, in Sir Walter Scott's hearing, made a remark as to the
value of literary talents and accomplishments, as if they were above all
things to be esteemed and honoured, he observed, "God help us! what a
poor world this would be if that were the true doctrine! I have read
books enough, and observed and conversed with enough of eminent
and splendidly-cultured minds, too, in my time; but I assure you, I have
heard higher sentiments from the lips of poor UNEDUCATED men
and women, when exerting the spirit of severe yet gentle heroism under
difficulties and afflictions, or speaking their simple thoughts as to
circumstances in the lot of friends and neighbours, than I ever yet met
with out of the Bible. We shall never learn to feel and respect our real
calling and destiny, unless we have taught ourselves to consider
everything as moonshine, compared with the education of the heart."
(3)
Still less has wealth any necessary connection with elevation of
character. On the contrary, it is much more frequently the cause of its
corruption and degradation. Wealth and corruption, luxury and vice,
have very close affinities to each other. Wealth, in the hands of men of
weak purpose, of deficient self-control, or of ill-regulated passions, is
only a temptation and a snare--the source, it may be, of infinite
mischief to themselves, and often to others.
On the contrary, a condition of comparative poverty is compatible with
character in its highest form. A man may possess only his industry, his
frugality, his integrity, and yet stand high in the rank of true manhood.
The advice which Burns's