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GOLDEN STEPS TO RESPECTABILITY, USEFULNESS, AND HAPPINESS

Being a Series of Lectures to Youth of Both Sexes, on Character, Principles, Associates, Amusements, Religion, and Marriage

by

JOHN MATHER AUSTIN

Author of _Voice to Youth_, _Voice to Married_, etc. , etc. 

Auburn:Derby, Miller, and Company

1851

 "Onward! onward! Toils despising, Upward, upward! Turn thine eyes, Only be content when rising, Fix thy goal amid the skies. "

[Illustration]

CONTENTS. 

 LECTURE I. THE VALUE OF A GOOD REPUTATION

 LECTURE II. THE PRINCIPLES AND PURPOSES OF LIFE

LECTURE III. SELECTION OF ASSOCIATES

 LECTURE IV. THE HABITS AND AMUSEMENTS

 LECTURE V. THE RELIGIOUS SENTIMENTS

 LECTURE VI. MARRIAGE

PREFACE. 

The Lectures embraced in this volume, were written for the pulpit, in the usual manner of preparation for such labor, without anyexpectation of their appearing in print. The author is but toosensible that they are imperfect in many features, both in matterand style. It is only in the hope that they will be of some benefitto the class to whom they are addressed, that he has consented tosubmit them to public perusal. He has aimed at nothing eccentric, odd, or far-fetched; but has sought to utter plain and obvioustruths, in a plain and simple manner. There is no class moreinteresting, and none which has higher claims on the wisdom, experience, and advice, of mature minds, than the young who areabout to enter upon the trying duties and responsibilities of activelife. Whatever tends to instruct and enlighten them: to point outthe temptations which will beset their pathway, and the dire evilswhich inevitably flow from a life of immorality; whatever willinfluence them to honesty, industry, sobriety, and religion, andlead them to the practice of these virtues, as "Golden Steps" bywhich they may ascend to Respectability, Usefulness, and Happiness, must be of benefit to the world. To aid in such a work, is thedesign of this volume. If it subserves this end--if it becomesinstrumental in inciting the youthful to high and pure principlesof action, in hedging up the way of sin, and opening the path ofwisdom, to any--if it drops but a single good seed into the heartof each of its readers, and awakens the slightest aspiration tomorality, usefulness, and religion--it will not have been preparedin vain. With a prayer to God that he would protect and bless theyouth of our common country, and prepare them to preserve andperpetuate the priceless legacy of Freedom and Religion, which theywill inherit from their fathers, this book is given to the world, tofulfil such a mission as Divine Wisdom shall direct. 

THE AUTHOR. AUBURN, June, 1850. 

LECTURE I. 

The Value of a Good Reputation. 

 "Laying up in store for themselves a good foundation against the time to come. "--1 Tim. Vi. 19. 

In this language St. Paul asserts a principle which should commenditself to the mature consideration of every youthful mind. If theyoung would have their career honorable and prosperous--if theywould enjoy the respect and confidence of community; if they wouldhave the evening of their days calm, serene, and peaceful--they mustprepare for it early in life. They must lay "a good foundationagainst the time to come"--a foundation which will be capable ofsustaining the edifice they would erect. The building cannot bereared in strength and beauty, without it rests on a secure"corner-stone. " The harvest cannot be gathered unless the seed isfirst cast into the ground. A wise Providence has so ordered it thatsuccess, prosperity, and happiness through life, and a respected and"green old age, " are to be enjoyed only by careful preparation, prudent forecast, and assiduous culture, in the earlier periods ofour existence. 

 "True wisdom, early sought and gained, In age will give thee rest; then improve the morn of life, To make its evening blest. "

The youthful live much in the future. They are fond of gazing intoits unknown depths, and of endeavoring to trace the outline, atleast, of the fortunes that await them. With ardent hope, with eagerexpectation, they anticipate the approach of coming years--confidentthey will bring to them naught but unalloyed felicity. But theyshould allow their anticipations of the future to be controlled by awell-balanced judgment, and moderated by the experience of those whohave gone before them. 

In looking to the future, there is one important inquiry which theyoung should put to their own hearts:--What do I most desire tobecome in mature life? What position am I anxious to occupy insociety? What is the estimation in which I wish to be held by thosewithin the circle of my acquaintance?

The answer to these inquiries, from the great mass of young people, can well be anticipated. There are none among them who desire to bedisrespected and shunned by the wise and good--who are anxious tobe covered with disgrace and infamy--who seek to be outcasts andvagabonds in the world. The thought that they were doomed to such acondition, would fill them with alarm. Every discreet youth willexclaim--"Nothing would gratify me more than to be honored andrespected, as I advance in years; to move in good society; to havepeople seek my company, rather than shun it; to be looked up to asan example for others to imitate, and to enjoy the confidence of allaround me. "

Is not his the desire of the young of this large audience? Surelythere can be none here so blind to the future, so lost to theirown good, as to prefer a life of infamy and its ever-accompanyingwretchedness, to respectability, prosperity, and true enjoyment? Buthow are these to be obtained? Respectability, prosperity, the goodopinion of community, do not come simply at our bidding. We cannotreach forth our hands and take them, as we pluck the ripe fruit fromthe bending branch. Neither will wishing or hoping for them showertheir blessings upon us. If we would obtain and _enjoy_ them, wemust _labor_ for them--EARN them. They are only secured as thewell-merited reward of a pure and useful life!

The first thing to be aimed at by the young, should be theestablishment of a GOOD CHARACTER: In all their plans, anticipations, and prospects for future years, this should form the grandstarting-point!--the chief corner-stone! It should be the foundationof every hope and thought of prosperity and happiness in days tocome. It is the only basis on which such a hope can mature to fullfruition. A good character, established in the season of youth, becomes a rich and productive moral soil to its possessor. Plantedtherein, the "Tree of Life" will spring forth in a vigorous growth. Its roots will strike deep and strong, in such a soil, and drawthence the utmost vigor and fruitfulness. Its trunk will grow up inmajestic proportions--its wide-spreading branches will be clothedwith a green luxuriant foliage, "goodly to look upon"--the mostbeautiful of blossoms will in due time, blush on every twig--and atlength each limb and bough shall bend beneath the rich, goldenfruit, ready to drop into the hand. Beneath its grateful shade youcan find rest and repose, when the heat and burden of life come uponyou. And of its delicious fruit, you can pluck and eat, and obtainrefreshment and strength, when the soul becomes wearied with laborand care, or the weight of years. Would you behold such a tree?Remember it grows alone on the soil of a good reputation!! Labor toprepare such a soil. 

Believe not, ye youthful, that God has made the path of virtue andreligion hard and thorny. Believe not he has overhung it with darkclouds, and made it barren of fruit and beauty. Believe not thatrugged rocks, and briers, and brambles, choke the way, and laceratethe limbs of those who would walk therein! No! he has made it asmooth and peaceful path--an easy and pleasant way. --"Wisdom's waysare ways of pleasantness, and all her paths are peace. "

The young who overlook these considerations--who lay their plans, and cherish their expectations, in reference to their future career, without any regard to the importance of a good character--who, inmarking out their course, lose sight of the necessity of laboring toestablish a worthy reputation to _commence_ with--who, in buildingtheir hopes of success and happiness, are not convinced that "a goodname" is the only foundation on which such hopes can legitimatelyrest--have commenced wrong. They have made a radical and lamentableMISTAKE at the outset. A mistake, which, unless speedily corrected, will prove most disastrous in all its influences, and be keenly feltand deplored throughout life. 

Those who fall into error on this point, who view a good reputationas a matter of no moment--well enough if you can secure it withoutmuch trouble, but not worth laboring for, with zeal andperseverance--have placed themselves in a most critical position. They are like a ship in the midst of the wide wastes of ocean, without chart compass, or rudder, liable to be turned hither andthither by every fickle wind that blows, and dashed upon dangerousreefs by the heaving billows. Failing to see the importance ofestablishing a good character, they fall easy victims to sinfultemptations, and, ere long, verging farther and farther from thepath of rectitude, they at length find every fond hope, every fairprospect, blasted for life. 

To a young man, a good character is the best _capital_ he canpossess, to start with in life. It is much better, and far more tobe depended on than gold. Although money may aid in establishing ayoung man in business, under favorable circumstances, yet withouta good character he cannot succeed. His want of reputation willundermine the best advantages, and failure, and ruin, will, sooneror later, overtake him with unerring certainty!!

When it is known that a young man is well-informed, industrious, attentive to business, economical, strictly temperate, and moral, arespecter of the Sabbath, the Bible, and religion, he cannot fail toobtain the good opinion and the confidence of the whole community. He will have friends on every hand, who will take pleasure inencouraging and assisting him. The wise and good will bestow theircommendation upon him; and parents will point to him as an examplefor their children to imitate. Blessed with health, such a youthcannot fail of success and permanent happiness. 

But let it be known that a young man is ignorant or indolent, thathe is neglectful of business, or dishonest; that he is given tointemperance, or disposed to visit places of dissipation, or toassociate with vicious companions--and what are his prospects?With either one or more of these evil qualifications fixed uponhim, he is hedged out of the path of prosperity. To cover upsuch characteristics for a great length of time, is a moralimpossibility. Remember this, I beg you. It is beyond the power ofmortals to _conceal_ vicious habits and propensities for any longperiod. And when once _discovered_, who will repose confidence insuch a youth? Who will trust him, or encourage him, or countenancehim? Who will give him employment? Who will confide anything to hisoversight? Who will render him assistance in his business affairs, when he is straitened and in need of the aid of friends? Behold hisprospects! How unpromising, how dark!! It is impossible for such ayoung man to succeed. No earthly power can confer prosperity uponhim. He himself undermines his own welfare, blackens his own name, and dashes down the cup of life which a wise and good Providence haskindly placed to his lips, and calls upon him to drink. 

 * * * * *

If a good character, a spotless reputation, is all-essential to theprosperity of a young man, what must it not be to a young woman?A well-established character for morality and virtue is of greatimportance to people of every class, and in all circumstances. But to a young lady, a "good name" is a priceless jewel. It iseverything--literally, EVERYTHING--to her. It will give her anattraction, a value, an importance, in the estimation of others, which nothing else can impart. In possession of a spotlesscharacter, she may reasonably hope for peace and happiness. Butwithout such a character, she is _nothing_! Youth, beauty, dress, accomplishments, all gifts and qualities will be looked upon asnaught, when tainted by a suspicious reputation! Nothing can atonefor this, nothing can be allowed to take its place, nothing can givecharm and attraction where it exists. When the character of a youngwoman is gone--all is gone! Thenceforward she can look for naughtelse but degradation and wretchedness. 

The reputation of a young woman is of the most delicate texture. It requires not overt acts of actual wickedness to tarnish itsbrightness, and cast suspicion on its purity. Indiscreet language, careless deportment, a want of discrimination in regard toassociates, even when no evil is done, or intended, will oftenbring into question her character, greatly to her injury. Many arethe instances where a single word, spoken at random, in the giddythoughtlessness of youthful vivacity, without the slightestthought of wrong, has cast a shadow upon the character of a youngwoman which it required years to efface. How important that everyword uttered, and every deed performed, should be maturely weighed. A discreet lady will not only be careful to avoid evil itself, but will studiously refrain from everything which has even theappearance of evil. 

 "Whatever dims thy sense of truth, Or stains thy purity, Though light as breath of summer air, Count it as sin to thee. "

Young women frequently err in their understanding of what it is thatgives them a good name, and imparts their chief attraction. Manyseem to imagine that good looks, a gay attire, in the extreme offashion, and a few showy attainments, constitute everythingessential to make them interesting and attractive, and to establisha high reputation in the estimation of the other sex. Hence theyseek for no other attainments. In this, they make a radical mistake. The charms contained in these qualities, are very shallow, veryworthless, and very uncertain. There can no dependence be placedupon them. 

If there is one point more than another, in this respect, whereyoung ladies err, it is in regard to DRESS. There are not a few whosuppose that dress is the most important thing for which they havebeen created, and that it forms the highest attraction of woman. Under this mistaken notion--this poor infatuation--they plunge intoevery extravagance in their attire; and, in this manner, squandersums of money, which would be much more profitably expended instoring their minds with useful knowledge, or, in some cases, evenin procuring the ordinary comforts of life. 

There is a secret on this point I would like to divulge to youngwomen. It is this--That any dress, which from its oddness, or itsextreme of fashion and display, is calculated to attract veryparticular attention, is worn at the expense of the good name of itspossessor. It raises them in the estimation of none; but deprivesthem of the good opinion of all sensible people. It gives occasionfor suspicion, not only of their good sense, but of their habits ofeconomy. When a young woman is given to extravagant displays indress, it is but publishing to the world, her own consciousness of awant of other attractions of a more substantial nature. It is butvirtually saying, "I seek to excite attention by my dress, because Ihave no other good quality by which I can secure attention. "

Could a young woman who passes through the streets decked outextravagantly in all that the milliner and dress-maker can furnish, realize the unfavorable impression she makes upon sensible youngmen--could she but see the curl of the lip, and hear thecontemptuous epithet which her appearance excites, and know howutterly worthless they esteem her--she would hasten to her home, throw off her foolish attire, and weep tears of bitterness at herfolly. 

Parents are often much to be blamed for this indiscretion in theirdaughters. They should give them better advice; and instruct them tocultivate other and worthier attractions than the poor gewgaws ofDRESS! Do they not know that the worthless and abandoned of thefemale sex dress the most gaily and fashionably? Should they noturge their daughters to seek for a higher excellency, a morecreditable distinction than this?

Here is another secret for young ladies:--All the attraction theycan ever possess by means of dress, will be derived from threesources, viz. Plainness, Neatness, and Appropriateness. In whateverthey deviate from these cardinal points, they will to the samedegree make themselves ridiculous--weaken their influence, and losethe good opinion of those they are the most anxious to win. I begthese truths to be impressed deeply on the mind. 

Dress, personal beauty, and showy accomplishments, go but a shortway to establish the reputation on which the happiness of womanreally depends. Instead of placing reliance on these, they shouldseek to cultivate those qualities, habits, and dispositions, whichwill give permanent merit and value, in the estimation of thosewhose attention and regard they are desirous to cultivate. A sweetand gentle disposition--a mild and forgiving temper--a respectfuland womanly demeanor--a mind cultivated, and well-stored with usefulknowledge--a thorough practical acquaintance with all domesticduties; (the sphere where woman can exhibit her highest attractions, and her most valuable qualities, ) tastes, habits, and views oflife, drawn not from the silly novels of the day, but from adiscriminating judgment, and the school of a well-learned practicalexperience in usefulness and goodness:--these are the elements of agood name, a valuable reputation in a young woman. They are more tobe sought for, and more to be depended upon, than any outwardqualification. They form an attraction which will win the regard andaffection of the wise and enlightened, where the fascinations ofdress, and other worthless accomplishments, would prove utterlypowerless. 

I desire the young, of both sexes, to remember that it is one thingnot to have a bad reputation, but quite another thing to have a goodone. The fact that an individual does nothing criminal, oroffensive, although creditable in itself considered, does not bestowthe amount of merit after which all should seek. They may do nothingparticularly bad, and nothing very good. It is meritorious torefrain from evil; but it is better still to achieve something byactive exertion, which shall deserve commendation. The Apostleexhorts us not only to "cease to do evil, " but to "learn to dowell. " The young, while striving to avoid the evils of a badreputation, should assiduously seek for the advantages of a goodone. 

How can the young secure a good character? Its worth, itsimportance, its blessings, we have seen. Now, how can it beobtained? This is a question, worthy the serious consideration ofevery youth. Let me say in reply:--

1. That a good character cannot be _inherited_, as the estate of afather descends to his heirs. However respectable and worthy parentsmay be, their children cannot share in that respect, unless theydeserve it by their own merits. Too many youth, it is to beapprehended, are depending upon their parents' reputation as well astheir parents' property, for their own standing and success in life. This is an insecure foundation. In our republican land, everyindividual is estimated by his or her own conduct, and not by thereputation of their connections. It is undoubtedly an advantage inmany points of view, for a young person to have respectable parents. But if they would inherit their parents' good name, they mustimitate their parents' virtues. 

2. A good character cannot be purchased with gold. Though a man or awoman may have all the wealth of the Indies, yet it cannot secure aworthy name--it cannot buy the esteem of the wise and good, withoutthe merit which deserves it. The glitter of gold cannot conceal anevil and crabbed disposition, a selfish soul, a corrupt heart, orvile passions and propensities. Although the sycophantic may fawnaround such as possess wealth, and bow obsequiously before them, onaccount of their riches, yet, in fact, they are despised andcontemned in the hearts even of their hangers-on and followers. 

3. A good character cannot be obtained by simply wishing for it. TheCreator has wisely provided, that the desire for a thing does notsecure it. Were it to be thus, our world would soon present astrange aspect. It is, undoubtedly, much better that it should be asit is. We have the privilege to wish for whatever we please; but wecan secure only that which we labor for and deserve. Were thetraveller to stand throughout the day, at the foot of the hill, wishing to be at the summit, his simple desire would not place himthere. He must allow his wishes to prompt him to proper exertion. Itis only by persevering industry, and patient toil, contented to takeone step at a time; that his wish is gratified, and he finds himselfat length upon the brow of the eminence. 

In like manner, the youthful, to obtain possession of a goodcharacter, must earn it. It must be sought for, by an earnestcultivation of all the graces and virtues, which are commended byGod and man. It cannot be secured in a moment. As the edifice iserected by diligently laying one stone upon another, until itfinally becomes a splendid temple, piercing the heavens with itsglittering spire, so a good name must be built up by good deeds, faithfully and constantly performed, as day after day carries usalong amid the affairs of life. 

Let the youthful fix their eyes upon this prize of a goodreputation--the only end worth striving for in life. Let themstudiously avoid evil practices, corrupt associates, and viciousexamples. Let them patiently and faithfully lay the foundations ofvirtuous habits, and practice the lessons of wisdom and the preceptsof religion--and in due time the prize shall be theirs. The spotlesswreath of a virtuous character shall rest upon their brow. Thecommendation, the confidence, and the good-will of man shallaccompany them; and the choicest of the blessings of God shall restupon them, and sweeten all their days. 

LECTURE II. 

The Principles and Purposes of Life. 

 "The heart of him that hath understanding, seeketh knowledge. "--Prov. Xv. 14. 

The practical wisdom of Solomon is seen in this simple precept. Theyouthful, who have the slightest understanding of the journey oflife--who have been impressed, even in the smallest degree, with theperils to which they are exposed; the trials to be endured; thevicissitudes through which they must necessarily pass; the obstaclesthey must overcome; the deceptions and allurements they will have todetect and withstand--cannot fail to acknowledge the wisdom ofseeking for knowledge to enlighten and prepare for the exigencieswhich await the inexperienced traveller through this world's waywardscenes. 

Those who commence their career without forethought, ordiscrimination in regard to the moral principles by which they willbe governed, and without selecting the best and safest path of themany which open before them, are involved in a blindness of themost pitiable description. They would not manifest this want ofdiscretion on matters of much less importance. The commander of theship does not venture his voyage to sea without his compass, hischart, and a full supply of stores. We would not sail an hour withhim, if we believed him ignorant or indifferent to the necessity ofthese important preparations. How hazardous, how foolish the youthwho launches away on the momentous voyage of life, without compass, or chart, or any preparation which extends beyond the presentmoment. True, the ship destitute of all these essentials, may leavethe harbor in safety, with her gay pennons flying, her swellingsails filled with a favorable breeze, a smiling sun above, a smoothsea beneath, and all the outward indications of a prosperous voyage. But follow her a few hours. The terrific storm-king spreads abroadhis misty pinions, and goes forth in fury, ploughing up the watersinto mountain billows, and shrieking for his prey. The gloomy nightsettles down upon the bosom of the mighty deep, and spreads its darkpall over sea and sky. Muttering thunders stun the ear, and thelightning's vivid flash lights up the terrific scene, and revealsall its indescribable horrors. Where now is the gay ship whichventured forth without needful preparation? Behold her, tossed toand fro by the angry waves. All on board are in alarm! The fiercewinds drive her on, they know not whither. Hark to that fearfulroar! It is the fatal breakers! Hard up the helm! Put the shipabout! See, on every hand frowns the fatal lee-shore! Pull taughteach rope--spread every sail. It is in vain! Throw out the anchors!Haste! strain every nerve! Alas! _It is all too late. _ The dangercannot be escaped. On drifts the fated craft. Now she mounts thecrest of an angry wave, which hurries forward with its doomedburthen. Now she dashes against the craggy points of massive rocks, and sinks into the raging deep. One loud, terrific wail is heard, and all is silent! On the rising of the morrow's sun, the spectatorbeholds the beach and the neighboring waters strewn with brokenmasts, rent sails, and drifting fragments--all that remains of theproud ship which yesterday floated so gaily on the ocean waters!!

Behold, O ye youthful, a picture of the fate of those who rush uponthe career of life, without forethought or preparation, and withoutthe light of well-selected moral principles to guide them. All mayappear fair and promising at the outset, and for a season. Butbefore many years can elapse, the prospects of such youth must beoverclouded; and ere long disappointment, overthrow, disgrace andruin, will be the closing scenes of a life, commenced in so muchblindness. 

"Well begun is half done, " was one of Dr. Franklin's sound maxims. Acareer well begun--a life commenced properly, with wise forecast, with prudent rules of action, and under the influence of sound andpure, moral and religious principles--is an advance, half-way atleast, to ultimate success and prosperity. Such a commencement willnot, it is true, insure you against the misfortunes which areincident to earthly existence. But if persevered in, it will guardyou against the long catalogue of evils, vexatious penalties andwretchedness, which are the certain fruit of a life of immorality;and will bestow upon you all the real enjoyments, within the earthlyreach of man. 

As people advance in years, they perceive more and more theimportance of commencing life properly. 

See that wretched outcast! Poor and miserable, shunned by all butdepraved associates, he drags out the worthless remnant of his days. Does he think he has acted wisely? Hark to his soliloquy--"Oh, couldI begin life again:--could I but live my days over once more--howdifferent the course I would pursue. Instead of rushing on blindlyand mindlessly, without forethought or care, and allowing myself tobecome an easy prey to temptation and sin, I would reflect maturely, and choose wisely the path for my footsteps. Faithfully I wouldsearch for the way of virtue, honesty, sobriety, and goodness, andstrictly would I walk therein!" The opportunity he so eagerlycovets, and to obtain which he would deem no sacrifice too great, isnow before every youth in the assembly. 

This thought is beautifully elaborated in the following allegory:

"It was midnight of the new year, and an aged man stood thoughtfullyat the window. He gazed with a long, despairing look, upon thefixed, eternal, and glorious heaven, and down upon the silent, still, and snow-white earth, whereon was none so joyless, sosleepless as he. For his grave stood open near him; it was coveredonly with the snows of age, not decked with the green of youth; andhe brought with him, from a long and rich life, nothing save errors, crimes, and sickness--a wasted body, a desolate soul, a breastfilled with poison, and an old age heavy with repentance and sorrow. The fair days of his youth at this hour, arose like spectres beforehis mind, and carried him back to the bright morning, when hisfather had first planted him at the starting-point of life; whence, to the right, the way conducts along the sunny path of virtue, to awide and peaceful land, a land of light, rich in the harvest of gooddeeds, and full of the joy of angels; whilst, to the left, the roaddescends to the molehills of vice, toward a dark cavern, full ofpoisonous droppings, stinging serpents, and dank and steaming mists. 

"The serpents clung around his breast, and the drops of poison layupon his tongue, and he knew not where he was. 

"Senseless and in unutterable anguish, his cry went forth to heaven:'Grant me but youth again! O, father, place me but once again uponthe starting-point of life, that I may choose otherwise!'

"But his father and his youth were far away. He beheld wanderinglights dance upon the marshes, and disappear upon the graveyards;and he exclaimed, 'These are my days of folly!'

"He beheld a star shoot through the heaven, and vanish: it glimmeredas it fell, and disappeared upon the earth. 'Such, too, am I!'whispered his bleeding heart; and the serpent-tooth of remorsestruck afresh into its wounds. 

"His heated fancy pictured to him night-wandering forms slow-creepingupon the house-tops; the windmill raised its arm, and threatened tofell him to the earth; and in the tenantless house of death, theonly remaining mask assumed imperceptibly his own features. 

"At once, in the midst of this delirium, the sounds from thesteeple, welcoming the new year, fell upon his ear, like distantchurch music. 

"He was moved, but to a gentler mood. He gazed around, unto thehorizon, and looked forth upon the wide earth; and he thought of thefriends of his youth, who, happier and better than he, were nowteachers upon the earth, fathers of happy children, and blessed eachin his condition. 

"'Alas! and I, too, like ye, might now be sleeping peacefully andtearless through this first night of the year, had I willed so! Itoo might have been happy, ye dear parents, had I fulfilled yournew-year's wishes and admonitions!'

"In the feverish reminiscences of his youth, it seemed to him as ifthe mask which had assumed his features in the house of death arose, and grew into a living youth, and his former blooming figure stoodbefore him in the bitter mockery of illusion. 

"He could look no longer; he hid his eyes, a flood of hot tearsstreamed forth and were lost in the snow. And he sighed, now moregently, and despairing, 'Return but again, O youth, come onceagain!'

"And youth did return; for he had but dreamed thus fearfully in thenew-year's night. He was still young; but his sinful wanderings, they had been no dream; and he thanked God that he could yet turnfrom the miry ways of vice, and again choose the sunny path whichleadeth unto the pure land of the harvest of righteousness. 

"Turn thou with him, young man, if thou standest upon his path oferror. This fearful dream will in a future be thy judge; butshouldst thou ever exclaim, in the bitterness of remorse, 'Return, fair time of youth!'--youth will not come when thou dost call forher. "

It is much easier to start right and keep right, than to startwrong, and then endeavor to get right. Although those who take thewrong path at the commencement, should afterwards seek to obtain theright one, and persevere until they find it, still the labor toretrieve the early error will be difficult. It is painful to walk inthe way of wickedness--it is painful to break away from it, whenonce there. It is painful to continue on--it is painful to turnback. This is in consequence of the _nature_ of sin. It is a pathall evil, all pain, all darkness--everything connected with it isfruitful of wretchedness. Those who stray therein, find themselvesbeset with perils and troubles on all sides. Avoid it, as you lovehappiness!

 "Ne'er till to-morrow's light delay What may as well be done to-day; Ne'er do to-day, what on the morrow Will wring your heart with sighs and sorrow. "

A young man may, in early life, fall into vicious habits, andafterwards turn from them. Some have done so. But they declare thatthe struggles they were compelled to make--the conflicts and trials, the buffeting of evil passions, and the mental agony they endured, in breaking away, were terrible beyond description. Where one, whohas fallen into bad habits in youth, has afterwards abandoned them, there are a score who have continued their victims, until ruin, anda premature death, closed their career. How much safer, how mucheasier and pleasanter, how much more promising and hopeful, tocommence life with good habits well established, with highprinciples, sound maxims, enlightened rules of conduct, deeply fixedin the soul. This is a plain, pleasant, prosperous path--readilyfound, and easily followed. In no other can you secure trueenjoyment. 

 "We cannot live too slowly to be good And happy, nor too much by line and square. But youth is burning to forestall its nature, And will not wait for time to ferry it Over the stream; but flings itself into The flood and perishes. ******* The first and worst of all frauds is to cheat Oneself. **************"

There is nothing more essential to the young than to accustomthemselves to mature reflection, and practical observation, inregard to the duties of life, and the sources of human enjoyment. This is a task, however, which but few of the youthful are inclinedto undertake. The most of them are averse to giving up theirthoughts to sober meditation on the consequences which accrue fromdifferent courses of conduct, or to practical observation on thelessons taught by the experience of others. The Present!--thePresent!--its amusements, its gayeties, its fashions, absorbs nearlyall their thoughts. They have little relish to look towards thefuture, except to anticipate the continuance of the novelty andjoyousness of the spring-time of life. The poet utters a mostsalutary admonition in his beautiful lines:

 "The beam of the morning, the bud of the Spring, The promise of beauty and brightness may bring; But clouds gather darkness, and touched by the frost, The pride of the plant, and the morning are lost. Thus the bright and the beautiful ever decay-- Life's morn and life's flowers, oh, they quick pass away!"

I would not cast one unnecessary shadow on the pathway of the young;but they should be often reminded, that the season of youth, withits romance and light-heartedness, soon, too soon, departs! Spring, with its budding beauties, and fragrant blossoms, does not continueall the year. It is speedily followed by the fervid summer, themature and sober autumn, and the dreary snows of winter. In order tohave thriving and promising fields in summer, rich and abundantharvests in autumn, and bountiful supplies for comfort and repose inwinter, "good seed" must be sowed in the spring. So, also, if youwould have the summer of life fruitful of prosperity--its autumnyield a rich and bountiful harvest, and the winter of old age madecomfortable and peaceful--the good seed of pure habits, and soundmoral and religious principles, must be carefully sowed in the richsoil of the heart, in the budding spring-time of youth. 

Due observation and reflection will enable the young to sow theright kind of seed at the right time. There is much in this. Thosewho sow late will be likely to have their harvest blighted bychilling rains and nipping frosts. The earlier the seed is cast intothe ground, the greater the certainty that it will produce anabundant crop. Reflection and discrimination are all-essential tothe youthful. Those who think deeply will act wisely. They willdetect and avoid the dangers which beset their pathway, and intowhich the thoughtless so easily fall. They will readily penetratethe specious appearance, the harmless aspect, the deceptive veil, which vice and immorality can so readily assume. They willunderstand the old maxim, that "all is not gold that glitters. "This is a simple truth, and yet how few of the young practise uponit. See this young man. How easily he gives way to temptation--howreadily he is led astray. Why does he thus turn aside from virtue'spath? Why thus trample upon the affectionate counsel and admonitionof wise parents and kind friends? Ah! he sees a glittering baublein the way of sin, and imagines it is the shining of the gold oftrue and solid happiness. Eagerly he presses on to secure theprize. He plunges into the wickedness to which, it tempts him--heseizes the dazzling treasure, and finds--what? Pure gold?--truedelight?--unalloyed happiness? Alas, foolish youth! No! That whichhe took for the glitter of gold, proves to be worthless ashes in hishand. And the high pleasure he was anticipating, results in naughtbut disappointment, disgrace, wretchedness. 

 "Teach me the flattering paths to shun, In which the thoughtless many run; Who for a shade the substance miss, And grasp their ruin in their bliss. "

A well-established habit of practical observation, enables theyouthful to guard against the mistakes of conduct, into whichothers have fallen, and to make the shortcomings of theirfellow-beings, salutary admonitions for their own instruction. Whenthoughtful, observing young persons, see an individual do a mean, unmanly action, they will reflect much upon it. They will notice howcontemptible it makes him appear--how it degrades him in theestimation of the honorable and high-minded--how it belittles him inthe view of society at large--and how unworthy it makes him appeareven in his own eyes. These observations, if faithfully made, willguard them against like acts themselves. 

When they behold one arraigned at the bar of public justice, toanswer to the offended laws of his country, they will make it asalutary lesson of instruction. They will realize the deceptive andruinous nature of wrong-doing--how, while promising them the veryelixir of happiness, it pours naught but bitterness and poison intothe cup of life, entailing degradation and wretchedness upon itsvictims. They will become satisfied of the solemn truth of the wordsof the Most High, that "though hand join in hand, the wicked shallnot be unpunished. "

When they see neighbors, who might promote each other's enjoyments, by living peaceably together, fall out in regard to some trivialmisunderstanding, and engage in angry disputes, and a bitterwarfare, disturbing the harmony of the neighborhood, and destroyingtheir own happiness--the young who exercise practical observation, will be instructed, to avoid similar troubles in their own affairs. They will realize the folly and blindness of such a course, and thenecessity of exercising a forbearing and forgiving spirit, and thewisdom of submitting to injuries, if need be, rather than to becomeinvolved in angry recriminations and hostilities. 

Thus by a constant habit of observation and reflection, the youthfulcan turn the failings of others to their own account. As theindustrious bee extracts honey from the most nauseous substances, socan the thoughtful and observing draw instruction not only from theexample of the wise, but from the folly of the wicked!

In preparations for future usefulness and success, the young shouldestablish certain fixed principles of moral conduct, by which theywill be steadfastly governed in all their intercourse with theworld. Without some well-defined landmarks, by which they can beguided in emergencies, when everything depends on the course ofconduct to be pursued, they will be in imminent peril. Temptationsare strewed along the pathway of the young, and assail them at everyturn. If they could clearly contemplate the effects of giving way totemptation--were all the unhappy consequences to stand out visiblybefore them--they would never be induced to turn aside into sin. Could the young man as he is tempted to quaff the fashionable glassof intoxicating beverage, see plainly the ignominious life, thepoverty and wretchedness, and the horrid death by delirium tremens, to which it so often leads, he would set it down untasted, and turnaway in alarm. But it is the nature of temptation to blind anddeceive the unwary, and lead them into sin, by false representationsof the happiness to be derived from it. Hence the young need toestablish, in their calm, cool moments, when under the influence ofmature judgment and enlightened discretion, certain fixed rules ofconduct, by which they will be governed, and on which they willdepend in every hour of temptation. 

One of the first and most important rules of life which should beestablished by the youthful, is the constant cultivation of purityof heart. This is the great safeguard of the young. It is theirbrightest jewel--their most attractive ornament--the crowning gloryof their character and being. It adds a captivating lustre toall charms of whatever description; and without it all otherexcellencies are lost in perpetual darkness. It should be a fixedrule, never to violate the dictates of purity either in action, language, or thought. Many imagine it is a matter of small momentwhat their thoughts may be, so long as in action they do nottransgress the requirements of virtue. This, however, is a seriouserror. The outward action is but the expression of the inwardthought. Wicked deeds would never have birth, were they not firstprompted by wicked desires. Hence if the young would have theirwords and deeds characterized by purity, they must see that theirhearts and thoughts are constantly pure. 

 "Pure thoughts are angel visitants! Be such The frequent inmates of thy guileless breast. They hallow all things by their sacred touch, And ope the portals of the land of rest. "

The heart is the source of all actions. A dark, muddy fountaincannot send forth clear waters. Neither does a pure fountain sendforth muddy waters. A foul heart, the receptacle of unclean thoughtsand impure passions, is a corrupt well-spring of action, which leadsto every vicious practice. Let the hearts of the youthful be pure ascrystal, let their thoughts be sanctified by virtue and holiness;and their lives shall be as white and spotless as the drivensnow--winning the admiration of all who know them. With purity asa shield, they are doubly guarded against sin. However enticingtemptation may be--however artfully or strongly it may assailthem--they are prepared to rise above it, in any and everyemergency. 

Another of the fixed rules of conduct should be to _aim high_ in allthe _purposes_ of life. The great obstacle to success with many ofthe young, is that they adopt no standard of action for theirgovernment; but allow themselves to float along the current of timelike a mere straw on the surface of the waters, liable to be veeredabout by every puff of wind and whirling eddy! If the current inwhich they float happens to waft them into the smooth waters, andthe calm sunshine of virtue and respectability, it is a matter ofmere fortunate chance. If they are drawn into the dark stream ofsin, they have but little power to resist, and are soon hurried intothe surging rapids, and hurled over the boiling cataract of ruin!True, they may not utterly perish even in plunging down thecataract. They may possibly seize hold of some jutting rock below, and by a desperate effort drag themselves from the raging waters. But they will come forth bruised, bleeding, strangling, andhalf-drowned, to mourn the folly of their thoughtlessness. How muchwiser and better to have taken early precaution, and guarded in thefirst place against the insidious current, which compelled them topurchase wisdom at so dear a rate. 

To avoid this great folly, the youthful should establish a fixedpurpose for life. They should set their mark, as to what they wishto become; and then make it the great labor of their lives to attainit. And let that mark be a high one. You cannot make it tooelevated. The maxim of the ancients was, that although he who aimsat the sun will not hit it, yet his arrows will fly much higher thanthough his mark was on the earth. A young man who should strive tobe a second Washington or Jefferson, might not attain to theirrenown. But he would become a much greater and better man, thanthough he had only aspired to be the keeper of a gambling-house, orthe leader of a gang of blacklegs. In all your purposes and plans oflife, aim high!

 "Again a light boat on a streamlet is seen, Where the banks are o'erladen with beautiful green, Like a mantle of velvet spread out to the sight, Reflects to the gazer a bright world of light. The fair bark has lost none of its beauty of yore, But a youth is within it, --the fair child before; And the Angel is gone--on the shore see him stand, As he bids him adieu with a wave of the hand. Ah! a life is before thee--a life full of care, Gentle Youth, and mayhap thou wilt fall in its snare. Can thy bark speed thee now? without wind, without tide? Without the kind Angel, thy beautiful guide? Ah! no;--then what lures thee, fair youth, to depart? Must thou rush into danger from impulse of heart? Lo! above in the bright arch of Heaven I see The vision, the aim so alluring to thee: 'Tis the temple of Fame, with its pillars so fair, And the Genius of Wisdom and Love reigneth there. Advance then, proud vessel, --thy burden is light, -- Swift speed thee, and guide his young steps in the right; For in life's 'fitful changes' are many dark streams, And paths unillumed by the sun's golden beams. "

Cherish self-respect. Have a deep regard for your own estimation ofyour own merits. Look with scorn and contempt upon low and viciouspractices. Cultivate pride of character. I care not how proud theyouthful are of all their valuable attainments, their correcthabits, their excellings in that which is manly, useful, and good. The more pride of this description, the better. Though it shouldreach even to egotism and vanity, it is much better than no pride inthese things. This pride in doing right is one of the preservingingredients, the very salt of man's moral character, which preventsfrom plunging into vice. 

Live for something besides _self_. Build with your own hands, themonument that shall perpetuate your memory, when the dust hasclaimed your body. Do good. Live for others, if you would beembalmed in their recollections. 

"Thousands of men breathe, move, and live--pass off the stage oflife, and are heard of no more. Why! They did not a particle of goodin the world; and none were blessed by them; none could point tothem as the instruments of their redemption; not a line they wrote, not a word they spoke could be recalled, and so they perished;their light went out in darkness, and they were not remembered morethan the insects of yesterday. Will you thus live and die, O manimmortal? Live for something. Do good, and leave behind you amonument of virtue that the storm of time can never Destroy. Writeyour name by kindness, love, and mercy, on the hearts of thethousands you come in contact with year by year, and you will neverbe forgotten. No, your name--your deeds--will be as legible on thehearts you leave behind, as the stars on the brow of evening. Gooddeeds will shine as brightly on the earth as the stars ofheaven. "[1]

 "Up! it is a glorious era! Never yet has dawned its peer; Up, and work! and then a nobler In the future shall appear. 'Onward!' is the present's motto, To a larger, higher life; 'Onward!' though the march be weary, Though unceasing be the strife. 

 "Pitch not here thy tent, for higher Doth the bright ideal shine, And the journey is not ended Till thou reach that height divine. Upward! and above earth's vapors, Glimpses shall to thee be given, And the fresh and odorous breezes, Of the very hills, of heaven. "

[Footnote 1: Dr. Chalmers. ]

Among the fixed principles which you should establish for yourgovernment, by no means overlook _Honesty_ and _Integrity_. Thepoet never uttered a truer word than that

 "An honest man's the noblest work of God. "

Honesty is approved and admired by God and man--by all in heaven, and by all on earth. Even the corrupt swindler, in his heart, respects an honest man, and stands abashed in his presence. 

In all your actions, in all your dealings, let strict and rigidhonesty guide you. Never be tempted to swerve from its dictates, even in the most trivial degree. There will be strong allurementsto entice you from this path. The appetite for gain--the voiceof avarice--will often whisper that honesty may be violated toadvantage. There will be times when it will seem that its dictatesmay be placed aside--that a little dishonesty will be greatly toyour benefit. Believe not this syren song. This is the time you arein the most danger of being deceived to your serious injury. Although there may be occasions when you will seem actually to loseby adhering to honesty, yet you should not shrink a hair's breadth. Whatever you may lose, in a pecuniary point of view, at any time, by a strict submission to honesty, you will make up an hundred-foldin the long-run, by establishing and preserving a reputation forintegrity. Looking at it in simply a pecuniary point of view, community will give their countenance, their patronage, andbusiness, much quicker to a man who has established a reputation forhonesty, than to one who is known, or suspected of being fraudulentin his dealings. Every consideration which can bear upon the young, religious, moral and pecuniary, unite to urge them to establish, in the outset of life, the rule of unswerving _honesty_ and_integrity_, as their constant guide. Let it not be forgotten, thatin every possible point of view, and in every conceivable conditionof things, it will always be true, that "Honesty is the bestpolicy. "

I would have the young also cultivate and establish as it fixedrule of life, a friendly and accommodating disposition. This isall-essential to make their days pleasant and happy. Other virtueswill influence the world to respect you; but an affectionatedisposition will cause those with whom you have intercourse, to loveyou. Those who wish the friendship and good will of others, mustthemselves manifest a friendly disposition, and a spirit ofkindness. Whoever would be accommodated and assisted, mustthemselves be accommodating, and ready to aid those who require it. In all these things we see the wisdom of the Saviour's _goldenrule_--"All things whatsoever ye would that men should do unto you, do ye even so unto them. " Be kind, accommodating, loving, andpeaceful, in the whole current of your disposition, and the cup ofyour life will be sweetened with peace and joy. 

I exhort the young to adopt the noble motto of the coat-of-arms ofNew York--"EXCELSIOR!"

 "The shades of night were falling fast, As through an Alpine village passed A youth, who bore, 'mid snow and ice, A banner with the strange device, EXCELSIOR!"

Let it be the aim of every youth to lift aloft this glorious banner, and soar _upward_ to a surpassing excellency. Let them seek to_excel_ in all tilings high, and good. Let them never stoop to doan evil act, nor degrade themselves to commit a wrong. But in theirprinciples, purposes, deeds, and words, let their greatcharacteristics be Truth, Goodness, and Usefulness!

 "Be just and fear not! Let all the ends thou aim'st at, be thy country's, Thy God's, and Truth's!"

LECTURE III. 

Selection of Associates. 

 "Be not thou envious against evil men, neither desire to be with them; for their heart studieth destruction, and their lips talk of mischief. "--Prov. Xxiv. I, 2. 

There is nothing more important to the youthful, or that shouldreceive more serious consideration at their hands, than theselection of Associates. We are by nature social beings. We desire, we seek, and enjoy, the society of our fellow-creatures. This traitis strongly developed in the young. They yearn for each other'scompanionship, and they must have it, or they pine away, and sinkinto misanthropy. This disposition may properly be indulged; butgreat care and prudence should be exercised in regard to it. 

While mingling in each other's society, it is natural, almostunavoidable, that the youthful should imbibe much of the leadingcharacteristics of their associates. Being highly imitative in ournature, it is impossible to be on social and familiar terms withothers, for any great length of time, without copying somewhat oftheir dispositions, ways, and habits. 

Let a young man, however upright and pure, associate habitually withthose who are profane, Sabbath-breaking, intemperate, andunprincipled--who are given to gambling, licentiousness, and everylow, brutal and wicked practice--and but a brief space of time willelapse before he will fall into like habits himself, and become asgreat an adept in iniquitous proceedings as the most thorough-pacedprofligate among them. When a young woman associates with girls whoare idle, disrespectful and disobedient to parents--who are vulgar, brazen-faced, loud talkers and laughers--whose chief occupation anddelight is to spin street-yarn, to run from house to house and storeto store, and walk the streets in the evening, instead of being athome engaged in some useful occupation--whose whole conversation, and thoughts, and dreams, relate to dress, and fashion, and gewgaws, and trinkets, to adorn the person, utterly negligent of theornaments of the mind and heart--whose reading never extends toinstructive and useful books, but is confined exclusively to sicklynovels and silly love-stories;--how long will it be before she willbecome as careless and good-for-nothing as they?

This predisposition of the young to imitate the characteristics ofthose with whom they associate, has been so well and so long known, that it has given rise to the old proverb--"Show me your company, and I will show you your character. " So perfectly did Solomonunderstand this, that he uttered the wise maxim--"Make no friendshipwith an angry man; and with a furious man thou shalt not go; lestthou learn his ways, and get a snare to thy soul. "

The young should remember, that people will judge them by thecompany they keep. This principle is perfectly correct. In selectingtheir associates, they act _voluntarily_. They choose such as theyplease. When they seek the society of the ignorant, the vulgar, theprofane and profligate, they give the best of reasons for believingthat they prefer profligacy and vulgarity to virtue and purity. Towhat other conclusion can the observer come? If they preferredvirtue and purity, they would certainly seek pure and virtuousassociates. Hence society have adopted the very correct principle ofjudging the young, by the character of their associates. If theywould be thought well of, they should strive to associate with thosewho are known to be virtuous and good. However blameless and uprightyoung persons may have been, if they begin to associate with thosewhose reputation is poor, and whose conduct is improper, they willsoon be esteemed no higher than their companions. 

These reflections show the youthful how important it is, that theirassociates should be of the right stamp. They should see thenecessity of _selecting_ their companions. The great difficulty withthe young is, that they leave this important matter altogether toomuch to "chance. " If they happen to fall into good company, it isvery well; and their associates and intimate friends will be likelyto be of that class. But if, unfortunately, they meet with thevicious and unprincipled, and are, to any great extent, thrown intheir way, they are as likely to form intimacies with them as withany others. 

Such negligence is exceedingly unpromising and dangerous. Whoeverallows it, will be in far more danger of falling under the influenceof the vicious than the exemplary. Instead of this heedlessness, they should carefully and thoughtfully _select_ their associates. They should not be willing to form terms of intimacy with, every oneinto whose society they may be casually thrown. They should informthemselves of their tastes, habits, and reputation. And from thecircle of their acquaintance should choose those with whom theywould form terms of intimacy. 

Be cautious to select aright. The entire career in after-lifedepends very much on this. How many a young woman of fineattractions has had her reputation injured, and her prospects forlife destroyed, by associating with those whose character and habitsproved to be bad. When once young women get a taint on theirreputation in this way, or in any other manner, it is exceedinglydifficult to wipe it out. 

The ruin of multitudes of young men can be traced to the sameorigin--a bad selection of associates. I have in my mind's eye now, a case in point. A young man, born in this city, and known to mostof you, was naturally endowed with the rarest abilities and thefinest talents. He belonged to one of the most wealthy andrespectable families. He had every advantage for cultivation, andfor the highest and most thorough education. Had he been thoughtfuland wise to have improved his opportunities, the way was open forhim to the highest advancement. He might have been blessed withrespectability, wealth, and honors. He could have risen to the mostdignified positions in life. His voice might have been heard instrains of persuasive eloquence, from the sacred pulpit, or in thehalls of justice, or in the senate chamber of our state or nationalcouncils. He might have occupied a seat on the bench of the highestcourts, or have aspired to the executive chair of the nation. Butwhere is he now, and what are his circumstances and his position inthe world? See issuing from the door of yonder filthy groggery; awretched specimen of humanity--the distorted caricature of a man!His garments are thread-bare and patched--his eyes are inflamed, sunken and watery--his countenance bloated and livid--his limbsswelled and tottering. Although but in the morning of his manhood, yet the lines of premature old age and decrepitude are deeply carvedupon his pale, dejected face; and in his whole aspect, there is thatforlorn, broken-spirited, anguished look of despair, which shows hehimself feels that he has sunken, beyond earthly redemption, intothe awful pit of the confirmed drunkard! This is the young man whoseearly opportunities were so favorable, and whose prospects were sobright and flattering. He has become a curse to himself, he hasbrought disgrace and wretchedness on his connections, and is anoutcast and vagabond, with whom no young man who now hears me wouldassociate for a single hour!

What has brought him to this pitiable condition--this state of utterwretchedness? It was a want of forethought. He totally neglected theconsiderations I have endeavored to impress upon the young. He wascareless and indifferent in regard to his associates. He would notbe admonished to turn from the company of the vicious, and seek thesociety of those of good habits and upright character. Despitethe counsel of parents and friends, he would associate withcompanions of corrupt habits--with the profane, the drinking, the Sabbath-breaking--those whose chief delight was to visitoyster-cellars and grog-shops--whose highest ambition was to excelin cards, and dice, and sleight-of-hand tricks--and who sought forno better employment than to range the streets and alleys, to engagein midnight adventures and Bacchanalian revelries. Mingling withsuch as his associates, and falling unavoidably into their habits, he is now reaping the _bitter_--BITTER fruits of his folly. His timemisspent--character destroyed--health ruined--every source ofhappiness obliterated--his life wasted and literally thrownaway--his days, a _blank_--ah! worse than that--filled with theterrific visions, the horrid dreams, the flames of the unquenchablefire, which float and burn in the veins of the confirmed inebriate!

Young men! Do you shudder at the condition of this wretched youth, whose form yet flits like a shadow through our streets? Would youavoid his fate? Do you start back in affright at the mere thought ofbecoming the poor, cast-off wreck of humanity that he is? Then avoidthe rock on which he foundered his bark. Shun, as you would a nestof vipers, the company of the reckless and profligate. Avoid allassociation, all companionship, all intimacy, with those whosehabits deviate from the high rules of rectitude, purity, and virtue. 

Allow me to paint you a picture of an opposite character, drawn alsofrom real life. I have another young man in my mind's eye, whooriginated in our own county. He had but few of the advantages ofhim whose melancholy career I have painted. He was the son ofparents who possessed but little means, and who could afford him noassistance after the days of childhood. He was early placed to thehard labor of a mechanic. But he did not sink into lewdness andvice, under the pressure of his adverse circumstances. He would notspend his leisure hours at public resorts, in the midst of theprofligate and reckless. Each moment of respite from labor, heapplied himself to study and the improvement of his mind. With greatwisdom he avoided the company of idle, profane and vicious youth;and would associate with none but the discreet, the intelligent andvirtuous. He was determined to RISE in the world, and to win a namewhich should live long after he should pass from the earth. Heplaced his mark high! With indomitable courage and unweariedperseverance, he pursued the path he had chosen for himself. He cuthis way through every obstacle, and overcame every hindrance anddifficulty, though they might seem to tower mountain high. Friendscame to his aid, as they will to the assistance of every youth whois industriously seeking to rise in the world by the strength of hisown merits. At length, after great exertions, he obtained aprofession, and entered into a field where he could bring intoactive exercise the fund of knowledge he had been acquiring under somany difficulties. One thus industrious, thus pure in his habits, thus upright and honorable in all his transactions, could not failto receive the commendation and confidence of his fellow-citizens. Rapidly he rose from one post of honor to another. Ere long he wassent to the Legislature of our State. Soon he entered the halls ofCongress, where he won the confidence of his compeers, and arose tohonorable distinction. From step to step he advanced--high andhigher still he ascended the ladder of fame--until now, the poormechanic boy of Montville, occupies the _second place_ in the giftof the American people--within _one step_ of the highest pinnacle offame to which man can attain on the earth! How noble the career--howsplendid the example--placed before the youth of our country, in thehistory of this eminent man! How honorable to himself--how worthy ofimitation. 

I need not ask the young men of this audience, which place theywould prefer to occupy, the position of the poor inebriate of whomI have spoken, or that of the Vice-President of the United States?It is instructive to inquire why the one, with opportunities sogood, sunk so low, and the other, with early advantages so limited, has arisen so high? This disparity in their condition is to beattributed to the different paths they selected at the outset oflife. While the one trampled on all his advantages, and foolishlyassociated with the vicious and unprincipled, the other diligentlyapplied himself to the acquisition of useful knowledge, and wasscrupulous to associate with none but those who were discreet andvirtuous, and whose influence was calculated to elevate and purifyhim. 

These two cases, drawn from real life, are but a specimen ofinstances with which the world is filled. They show how immenselyimportant it is for the young to reflect maturely on the course theywould pursue, and the necessity of selecting for their associatessuch as have habits, tastes, and principles, proper for commendationand imitation. 

Most of those who come under the influence of corrupt associates, are led thither more from sheer thoughtlessness, than from anydisposition to become depraved. They fall into the company of thosewho are gay, sociable and pleasant in their manners; who make timepass agreeably, and who contrive many ways to drive dull care away, which do not, in themselves, appear very bad. The thoughtless youthbecomes attached to their society, and gradually gives himself up totheir influence. Almost imperceptibly to himself, he follows themfarther and farther from the path of rectitude, until, before he isaware of it, some vicious habit has fixed its fangs upon him, andmade him its wretched slave for life. 

The difficulty in these cases, is the want of a due exercise ofreflection and discernment. The young should guard against beingdeceived by outward appearances. Beneath a pleasant, agreeableexterior--beneath sociability and attractive manners--there may lurkvicious propensities, depraved appetites, and habits of the mostcorrupt nature. Hence the young should look beyond the surface, andguard against deceptive appearances. It should not be enough to makea young man or a young woman your associate, that they are sociableand attractive in their manners, and can make their companyagreeable. Search farther than this. Strive to know their tastes, their habits, their principles. Inquire how, and where, they spendtheir leisure hour's--in what company do they mingle--what practicesdo they approbate--what is their general conduct and demeanor? If inall these respects, they are found to be discreet, virtuous, andworthy of imitation, then hesitate not to associate with them, andallow yourself to be influenced by them. But if you find themdeficient in any of these characteristics, however attractive theymay be in other respects, shun their company, and avoid theirinfluence. The effect of associating with them would be to lead youastray, to your ruin. 

In selecting associates, studiously avoid those who are low, coarse, and vulgar in their behavior and manners. Rudeness and vulgarity areunbecoming any age. But they are especially offensive and indecorousin youth. The young man, or young woman, who has not sufficientself-respect and pride of character to deport themselves withmodesty, circumspection, and politeness, is unfitted to be anassociate. A bold, brazen, forward demeanor, indicates a heart farfrom possessing those delicate and amiable traits, which are aloneworthy of imitation. Vulgarity in language or demeanor, indicates avitiated heart. Cultivation and refinement of manners are, to a gooddegree, evidence of a pure spirit, and high and honorable feelings. 

The youth who is truly polite, has a great advantage, in everyrespect, over those who are deficient in this desirablequalification. Many, however, entertain very erroneous views of thenature of politeness. It does not consist in putting on an air, asimper, a strut, or a bow. Neither is it to be manifested inhigh-flown words, or a fashionable pronunciation. Many young personswho can make very accomplished bows, and go through all the posturesand attitudes of the schools, are still ignorant of the firstprinciples of genuine politeness, and violate them every day. Politeness is not to be learned of the dancing-master, the fop, orthe belle. Do you inquire where it can be obtained? I answer, in thegospel of our Saviour. True-hearted Christians are always polite. They cannot be otherwise, while influenced by the Christian spirit. For the first great principle of true politeness is found in theSaviour's golden rule--"All things whatsoever ye would that menshould do to you, do ye even so to them. " Treat others as you wishto be treated yourself, and you cannot fail of being polite. Treatthem as you wish _not_ to be treated, and you are ill-bred andvulgar, though you may be dressed in the extreme of fashion, andsteeped in Cologne! Politeness, in its true acceptation, is butanother word for kindness. The truly polite man and woman, are nothaughty, nor exclusive--they are not starched, nor supercilious. They show their politeness in being respectful to the feelings ofpersons of every rank, condition, and complexion. They treat allkindly and gently; and seek to make those in their presence to feeleasy and happy. The whole secret of politeness may be summed up ina single sentence--Make yourselves agreeable and pleasant towhomsoever you meet. With this intent, your manners will be easy andnatural; and you will be polite in every true sense of the word, though brought up in the centre of the wilderness. 

In selecting those they would imitate in regard to politeness, theyoung should not choose the starched fop, the gaudily-dressed dandy, who may owe all their attractions to the unpaid tailor--nor thefashionable belle, who sneers upon everything plain and useful. They, more than all others, violate the first principles ofpoliteness in their demeanor. But select the plain-dressed, themodest, the affable, the kind and friendly at heart. In these youfind the true lady--the genuine gentleman. 

 * * * * *

In regard to this whole subject of the selection of associates, Iwould earnestly counsel the young to listen respectfully to theadvice of their parents, guardians, and elder friends. They shouldnot be headstrong, nor wise in their own conceits; but should yieldto the counsel of others. Your parents are far better calculated tojudge of associates than themselves. You are liable to be blinded totheir defects, and deceived by specious appearances. But parentsscrutinize them from a different position. They have been throughthe school of experience, and are much better prepared to judge ofcharacter. Listen, O ye youthful! to their warning voice. They aremoved by love for you--they speak for your good. When they entreatyou to avoid the society of certain individuals, and escape theirinfluence, heed their exhortations. Your own heart will tell you, that your father and mother would not speak, simply to thwart yourfeelings; but that they see danger hovering around you, and wouldsnatch you away, as the bird from the fowler's snare! That is a wiseand promising son--a prudent and hopeful daughter--who paysrespectful deference to the counsel of parents, and yields acheerful compliance with their wishes!

 "So live, that when thy summons comes, to join The innumerable caravan, that moves To the pale realms of shade, where each shall take His chamber in the silent halls of death, Thou go not, like the quarry-slave at night, Scourged to his dungeon; but, sustained and soothed By an unfaltering trust, approach thy grave Like one who wraps the drapery of his couch About him, and lies down to pleasant dreams!"

LECTURE IV. 

Habits and Amusements. 

 "Ponder the path of thy feet, and let all thy ways be established. "--Prov. Iv. 20. 

There is not a youth present this evening, who will not acknowledgethis to be sound and wholesome advice. Were you walking in aslippery, dangerous way, amid the darkness of midnight, you wouldgive the strictest heed to the friendly precaution--"Ponder the pathof thy feet. Be careful where you step. When you put your foot down, see to it, that it rests on something well-established--some rock, some spot of earth, that is firm and solid. " This advice would beheeded, because of your consciousness that by stepping heedlessly, you would be in danger of stumbling into a pit, or falling over aprecipice, where your limbs would be broken, or life destroyed. Simple discretion would bid you beware, under such circumstances. The youthful should fully realize that they are walking in apathway, which to them is wholly untried and unknown. It is a roadsurrounded by many dangers, unseen by the careless traveller; wherehe is liable to be lured aside to ruin, by a thousand fascinationsand temptations, and where multitudes possessing the bestadvantages, the highest talents, the brightest genius, the rarestgifts, have stumbled and fallen, to rise no more on earth. Whilepressing on ardently and thoughtlessly in this dangerous highway, apprehending no difficulty, and fearing no peril, a voice from onhigh calls to the young, and urges them to "Ponder the path of theirfeet, and to let all their ways--their footsteps--be established!"There is wisdom, prudence, goodness, in this exhortation. 

Question the old man--the aged traveller--who has passed over thispathway of life, and is just ready to step up into the mysteriousroad of a higher existence. Ask him as to his experience--beseechhim for advice. Looking back through the vista of his long andchequered way, of light and shadow, of joy and sorrow, he willexclaim--"O ye youthful! Give heed to the admonition of the wiseman--'Ponder the path of thy feet, and let all thy ways beestablished. '"

The admonition of the text is important in reference to the _Habits_and _Amusements_ of the youthful. We are all more or less thecreatures of habit. Our ways, from earliest infancy, are more theresult of the force of habit, than we are generally aware. Theactions, words, and thoughts of men, form for themselves certainchannels, in which they continually seek to flow, unless turnedaside by a strong hand, and a painful effort. 

Habits are formed insensibly. We are not aware of any moment whenthey are created; but the first consciousness of their being fixedupon us, is, when their great power is felt impelling us strongly tocertain courses. A single deed does not create a habit. One threadof hemp forms not a rope. It contains but a very slight amount ofstrength. But when a large number of threads are laid and twistedtogether, they make the mighty cable, which, attached to the ship, enables lier to bid a proud defiance to the fierce gales andmountain billows of ocean. Thus the young are continually, yetunconsciously, spinning the threads of habit. Day by day the strandsincrease, and are twisted tighter together; until at length theybecome strong and unyielding cords, binding their possessor tocustoms and practices which fix his character and prospects forlife. 

It is of the greatest importance that the young should inquirefaithfully into the nature of the habits they are forming. Theyshould not fall into self-deception--a common error, on thissubject. The love of indulgence should not be permitted to blindthem to the legitimate consequences of careless habits. Let themlook abroad on their fellow-beings, and critically study thetendencies and fruits of their habits. When they see one prosperousin life--one who is respected, confided in, and beloved by all--wholeads a quiet, pleasant and peaceful life, --mark his habits, andstrive to imitate them. They will bless them as well as him, iffaithfully practised. And when they behold a man disliked anddespised by his neighbors, especially by those who know him best--orone who has fallen into disgrace and ruin; who has, lost hischaracter, his health, his happiness, and become an outcast andvagabond, --let them not fail to learn what his habits have been. Look at them carefully and critically. Ponder well the effect theyhave had upon him. And then strive to avoid them. Shun them as thepoisonous viper whose sting is death. Let them wind not a singlecoil of their fatal chains around the free spirit of the young. Thesame appalling consequences will be visited on every youth whoindulges them, that have fallen on those whose condition excitesLoth pity and loathing in their breasts. 

In youth, habits are much easier formed and corrected, than at alater period of life. If they are right now, preserve, strengthenand mature them. If they are wrong--if they have any dangerousinfluence or tendency--correct them immediately. Delay not theeffort an hour. The earlier you make the attempt to remedy a badhabit, the easier it will be accomplished. Every day adds to itsstrength and vigor; until, if not conquered in due time, it willbecome a voracious monster, devouring everything good and excellent. It will make its victim a miserable, drivelling slave, to becontinually lashed and scourged into the doing of its low andwretched promptings. Hence the importance of attending to the habitsin early life, when they are easily controlled and corrected. If theyoung do not make themselves the masters of their passions, appetites, and habits, these will soon become their masters, andmake them their tool and bond-men through all their days. 

Usually at the age of thirty years, the moral habits become fixedfor life. New ones are seldom formed after that age; and quite asseldom are old ones abandoned. There are exceptions to this rule;but in general, it holds good. If the habits are depraved andvicious at that age, there is little hope of amendment. But if theyare correct--if they are characterized by virtue, goodness, andsobriety--there is a flattering prospect of a prosperous andpeaceful life. Remember, the habits are not formed, nor can they becorrected, in a single week or month. It requires years to formthem, and years will be necessary to correct them permanently, whenthey are wrong. Hence, in order to possess good habits at maturity, it is all-important to commence schooling the passions, curbing theappetites, and bringing the whole moral nature under completecontrol, early in youth. This work cannot be commenced too soon. Theearlier the effort, the easier it can be accomplished. To straightenthe tender twig, when it grows awry from the ground, is the easiestthing imaginable. A child can do it at the touch of its finger. Butlet the twig become a matured tree before the attempt is made, andit will baffle all the art of man to bring it to a symmetricalposition. It must be uprooted from the very soil before this can beaccomplished. It is not difficult to correct a bad habit when itcommences forming. But wait until it has become fully developed, andit will require a long and painful exertion of every energy tocorrect it. 

Permit me to enumerate a few of the more important habits, which theyoung should seek to cultivate. 

First of all--the most important of all--and that, indeed, whichunderlies and gives coloring to all others--is the habit ofTEMPERANCE. Surely it is needless for me, at this day, to dwell uponthe evils of intemperance. It cannot be necessary to paint thebitter consequences--the destruction to property, health, reputation--the overthrow of the peace of families, the want andmisery, to which its victims are frequently reduced. The disgrace, the wretchedness, the ruin, the useless and ignominious life, andthe horrid death, which are so often caused by habits ofintemperance, are seen, and known to all. No one attempts, no onethinks of denying them. The most interested dealer, or retailer inintoxicating drinks--the most confirmed inebriate--will acknowledgewithout hesitation, that intemperance is the direst evil that evercursed a fallen race!! The deleterious consequences of other vicesmay sometimes be concealed for a season, from outward observation. Not so with intemperance. It writes its loathsome name, in legiblecharacters, upon the very brow of its wretched victim. _"I am adrunkard!"_ is as plainly to be read as though a printed label wasposted there!

Need I warn--need I exhort--the young to avoid the habit ofintemperance. Perhaps there is not a youth present, who is not readyto say, "To me this exhortation is needless. I have not theslightest expectation of becoming a drunkard!" Of course not. Therenever was a man who desired, or expected, to become a victim tointemperance. The great danger of this habit is, that it creepsstealthily and imperceptibly upon the unwary. It does its workgradually. The most besotted inebriate cannot tell you the day, northe month, when he became a confirmed drunkard. It is in the natureof this habit, that those who expose themselves at all to itsassaults, become its victims, while they are entirely unaware of it. 

The only safeguard and security, against this scourge of man, is_total abstinence from all intoxicating drinks_!! Here is the true, the safe ground for the young. There is no other condition of entiresecurity. No man who drinks, however sparingly, has assurance ofa sober life. He needlessly, and foolishly, places himself indanger--turns his footsteps into the only path that can possiblylead to the drunkard's ruin and the drunkard's grave!

Drink the _first drop_ that can intoxicate, and your feet stand atthe very brink of the ocean of intemperance. Its briny waters arecomposed of human tears. Its winds, the sighs of those made poor andwretched by the inebriation of husbands, fathers, sons. Its billows, ever tossing, are overhung with black and lowering clouds, andilluminated only by the lightning's vivid flash, while hoarsethunders reverberate over the wide and desolate waste. Engulphed inthis dreary ocean, the wretched drunkard is buffeted hither andthither, at the mercy of its angry waves--now dashed on jaggedrocks, bruised and bleeding--then engulphed in raging whirlpools tosuffocating depths--anon, like a worthless weed, cast high into thedarkened heavens by the wild water-spout, only to fall again intothe surging deep, to be tossed to and fro on waters which cannotrest! Rash youth! Would you launch away on this sea of death? Quaffof the intoxicating bowl, and soon its hungry waves will be aroundyou. Would you avoid a fate so direful? Seal your lips to the _firstdrop_, and the drear prospect will sink forever from your vision!

Young men who would guard themselves against the baleful habit ofintemperance, should shun all resorts where intoxicating drinks arevended. They should avoid throwing themselves in the way oftemptation. "Lead us not into temptation, " should be the constantprayer of the young. When by any combination of circumstances, theyfind themselves in the company of those who quaff of the poisonedbowl, whether in public or private, they should exercise a manlypride in firmly refusing to participate in their potations. This isa legitimate and commendable pride, of which the young cannot havetoo much. Let them place themselves on the high rock of principle, and their feet will not slide in the trying hour. 

 "Oh! water for me! bright water for me, And wine for the tremulous debauchee! It cooleth the brow, it cooleth the brain, It maketh the faint one strong again! It comes o'er the sense like a breeze from the sea, All freshness, like infant purity. Oh! water, bright water, for me, for me! Give wine, give wine, to the debauchee. "

"The young man walks in the midst of temptations to appetite, theimproper indulgence of which is in danger of proving his ruin. Health, longevity, and virtue depend on his resisting thesetemptations. The providence of God is no more responsible, becausea man of improper indulgence becomes subject to disease, than forpicking his pockets. For a young man to injure his health, is towaste his patrimony and destroy his capacity for virtuous deeds. 

"If young men imagine that the gratification of appetite is thegreat source of enjoyment, they will find this in the highest degreewith industry and _temperance_. The epicure, who seeks it in adinner which costs five dollars, will find less enjoyment ofappetite than the laborer who dines on a shilling. If the devoteeto appetite desires its high gratification, he must not send forbuffalo tongues and champagne, but climb a mountain or swing an axe. Let a young man pursue temperance, sobriety, and industry, and hemay retain his vigor till three score years and ten, with his cup ofenjoyment full, and depart painlessly; as the candle burns out inits socket, he will expire. "[2]

[Footnote 2: Horace Mann. ]

Next to Temperance in importance, I would rank the habit ofINDUSTRY. We were evidently made for active occupation. Every joint, sinew, and muscle plainly shows this. A young person who is anidler, a drone, is a pest in society. He is ready to engage inmischief, and to fall into vice, with but little resistance. It isan old saying, that "an idle brain is the devil's workshop. " Thosewho are not actively employed in something useful, will be verylikely to fall into evil practices. Industry is one of the bestsafeguards against the inroads of vice. The young, whatever may betheir condition, or however abundantly they may believe their futurewants already provided for, should actively engage in some honorableoccupation or profession--in something that will benefit mankind. They should be fired with the high and noble ambition of making theworld better for their living in it. Who can wish to pass a _blank_existence? Yet this is the life of every idler, poor or rich. Bestirring in anything which is useful--anything which will makeothers happy. Then you will not have lived in vain. Behold how agood man can devote his life to labors for the benefit of others. Would you partake of the immortal fame of a Howard? Imitate, to theextent of your ability, the example of industrious benevolence hehas placed before the world. 

 "From realm to realm, with cross or crescent crowned, Where'er mankind and misery are found, O'er burning sands, deep waves, or wilds of snow, Mild Howard journeying seeks the house of woe. Down many a winding step to dungeons dank, Where anguish wails aloud and fetters clank, To caves bestrewed with many a mouldering bone, And cells whose echoes only learn to groan; Where no kind bars a whispering friend disclose, No sunbeam enters, and no zephyr blows;-- He treads, inemulous of fame or wealth, Profuse of toil and prodigal of health; Leads stern-eyed Justice to the dark domains, If not to sever, to relax his chains; Gives to her babes the self-devoted wife, To her fond husband liberty and life, -- Onward he mores! disease and death retire; And murmuring demons hate him and admire. "

To young women industry is equally essential and commendable. Anidle woman is a poor and worthless thing. For what does she imagineshe was created? Of what service is she to the world? In whatrespect would not the world be as well without her? A _do-nothing_young lady is most assuredly pitied and despised by those whose goodopinion she is most anxious to secure. 

It is not enough that a young woman can play skilfully, singdelightfully, dance gracefully, dress fashionably, and has anabundant flow of "small talk. " The world looks beyond these outwardornaments, and asks--Has she a good heart and gentle disposition?Is she affectionate and forbearing? Can she rule her temper andcontrol her tongue? Does she respect and obey her parents? Has shea well-cultivated and well-stored mind? Is she industrious, prudent, economical? Is she able and willing to engage in household duties?Accomplishments are not to be overlooked. But the qualities aboveenumerated are essential, indispensable, to the character of a gooddaughter and a useful wife. 

"ACTION! _That's_ the word. The great world itself throbs with life. Action, untiring harmony pervades the Universe of God. The CreativePower has so ordained it. The physical formation of the world, andall therein, forbids inactivity. The vast machinery must move, orthe whole cease to exist. Man was never designed to be a drone. Hadhe lived pure in the first Paradise, he could not have been idle. Sick or well, in cold or heat, day or night, he machine moves on, the heart, like a steam-engine, throbs away, and faithfully pumpsits crimson currents unceasingly to every part of the animal frame. Action is one of the first elements of health and happiness. Themind will stagnate and engender moral miasma, as much as the poolnever stirred by a tide or swept by the winds. 

"God has written action on the Heavens. Silent, but ceaseless, theworlds that gleam out upon us, keep on their course. Every orbfollows the track marked out for it. The Ocean rolls and heaves. Thespring gushes out from the hill-side and dances from rock to rock, and the brook hums and murmurs its melody as it goes. Upon themeadow, the springing grass tells of the process that annuallyclothes the turf with wealth and beauty. The leaves put out, rustlein the winds, and fall to their rest, while others follow. Thefierce, fiery energy of the lightning writes the truth upon thescudding clouds. The formless waves that in the atmosphere rippleand dash against the cheek, tell of a restless ocean around us, amedium of health and sound. From the world that rolls, to the summerflies that float on the air and glance in the sun, the truth isproclaimed that all is activity. Man cannot be idle--should not. "[3]

[Footnote 3: T. W. Brown. ]

"One of the most mischievous phrases in which a rotten Morality, aradically false and vicious Public Sentiment, disguise themselves, is that which characterizes certain individuals as destitute offinancial capacity. A 'kind, amiable, generous, good sort of man, '(so runs the varnish, ) 'but utterly unqualified for the managementof his own finances'--'a mere child in everything relating tomoney, ' &c. &c. --meaning that with an income of $500 a year, hepersisted in spending $1000; or with an income of from $2000 to$3000, he regularly spent from $5000 to $8000, according to hisability to run in debt, or the credulity of others in trusting him. 

"The victims of this immorality--debtor as well as creditor--areentitled to more faithful dealing at the hands of those not directlyaffected by the misdemeanors of the former. It is the duty of thecommunity to rebuke and repress these pernicious glosses, making thetruth heard and felt, that inordinate expenditure is knavery andcrime. No man has a moral right thus to lavish on his own appetites, money which he has not earned, and does not really need. If publicopinion were sound on this subject--if a man living beyond hismeans, when his means were commensurate with his real needs, weresubjected to the reprehension he deserves--the evil would beinstantly checked, and ultimately eradicated. 

"The world is full of people who can't imagine why they don'tprosper like their neighbors, when the real obstacle is not in thebanks nor tariffs, in bad public policy nor hard times, but in theirown extravagance and heedless ostentation. The young mechanic orclerk marries and takes a house, which he proceeds to furnish twiceas expensively as he can afford; and then his wife, instead oftaking hold to help him earn a livelihood by doing her own work, must have a hired servant to help her spend his limited earnings. Ten years afterward, you will find him struggling on under a doubleload of debts and children, wondering why the luck was alwaysagainst him, while his friends regret his unhappy destitution offinancial ability. Had they, from the first, been frank and honest, he need not have been so unlucky. 

"Through every grade of society this vice of inordinate expenditureinsinuates itself. The single man 'hired out' in the country at tento fifteen dollars per month, who contrives to dissolve his year'searnings in frolics and fine clothes; the clerk who has three tofive hundred dollars a year, and melts down twenty to fifty of itinto liquor and cigars, are paralleled by the young merchant whofills a spacious house with costly furniture, gives dinners, anddrives a fast horse, on the strength of the profits he expects torealize when his goods are all sold and his notes all paid. Let aman have a genius for spending, and whether his income is a dollar aday or a dollar a minute, it is equally certain to prove inadequate. If dining, wining, and party-giving won't help him through with it, building, gaming, and speculation will be sure to. The bottomlesspocket will never fill, no matter how bounteous the stream pouringinto it. The man who (being single) does not save money on sixdollars a week, will not be apt to on sixty; and he who does not layup something in his first year of independent exertion, will bepretty likely to wear a poor man's hair into his grave. 

"No man who has the natural use of his faculties and his muscles, has any right to tax others with the cost of his support, as thisclass of non-financial gentlemen habitually do. It is their commonmistake to fancy that if a debt is only paid at last, the obligationof the debtor is fulfilled; but the fact is not so. A man who sellshis property for another's promise to pay next week or next month, and is compelled to wear out a pair of boots in running after hisdue, which he finally gets after a year or two, is never reallypaid. Very often, he has lost half the face of his demand, by nothaving the money when he needed it, beside the cost and vexation ofrunning after it. There is just one way to pay an obligation infull, and that is to pay it when due. He who keeps up a runningfight with bills and loans through life, is continually living onother men's means, is a serious burden and a detriment to those whodeal with him, although his estate should finally pay every dollarof his legal obligations. 

"Inordinate expenditure is the cause of a great share of the crimeand consequent misery which devastate the world. The clerk whospends more than he earns, is fast qualifying himself for a gamblerand a thief; the trader or mechanic who overruns his income, is verycertain to become in time a trickster and a cheat. Wherever you seea man spending faster than he earns, there look out for villainy tobe developed, though it be the farthest thing possible from hispresent thought. 

"When the world shall have become wiser, and its standard ofmorality more lofty, it will perceive and affirm that profuseexpenditure, even by one who can pecuniarily afford it, ispernicious and unjustifiable--that a man, however wealthy, hasno right to lavish on his own appetites, his tastes, or hisostentation, that which might have raised hundreds from destitutionand despair to comfort and usefulness. But that is an improvement inpublic sentiment which must be waited for, while the other is moreready and obvious. 

"The meanness, the dishonesty, the iniquity, of squanderingthousands unearned, and keeping others out of money that is justlytheirs, have rarely been urged and enforced as they should be. Theyneed but to be considered and understood, to be universally loathedand detested. "[4]

[Footnote 4: Horace Greeley. ]

Nearly allied with the Habits of the young, are their _Amusements_. That the youthful should be allowed a reasonable degree ofrecreation, is universally admitted. The laws of health demandrelaxation from the labors and cares of life. The body, themind, constantly strained to the highest exertion, withoutrepose, and something to cheer, refreshen, and re-invigorate it, will speedily fall into disease and death. The very wordrecreation--(re-creation)--indicates that to a degree, properamusement has the power to revive the wearied energies, supplyafresh the springs of life, and give a renewed elasticity andendurance to all the capacities of our nature. 

Yet there is no subject surrounded with greater difficulties, thanthe _amusements_ of the youthful. There is no amusement, howeverharmless and proper in its nature, but what can be carried tosuch excess, as to inflict deep injury. It is while searching forrecreations, that the youthful meet the most dangerous temptations, and fall into the most vicious practices. How important thatthey should make this a matter of mature reflection and acutediscrimination. Pleasure we all desire. It is sought for by everyhuman being. But it is essential to distinguish between truepleasure, which we can enjoy with real benefit, and _falsepleasure_, which deceives, demoralizes, and destroys. The poet trulydescribes the nature of this distinction, when he says, "Pleasure, or wrong, or rightly understood, Our greatest evil, or our greatest good!"

One of the first things requisite to be understood is, that in orderto enjoy any amusement, a previous _preparation_ is necessary. Thatpreparation is to be obtained by _useful occupation_. It is only bycontrast that we can enjoy anything. --Without weariness, we can knownothing of rest. Without first enduring hunger and thirst, we cannotexperience the satisfaction of partaking of food and drink. In likemanner, it is only by faithful and industrious application tobusiness of some kind--it is only by occupying the mind in usefulemployment--that we can draw any satisfaction from recreation. Without this preparation, all amusement loses its charm. Were theyoung to engage in one unceasing round of pastimes, from day to day, with no time or thought devoted to useful occupation, recreationwould soon be divested of its attractions, and become insipid andpainfully laborious. To be beneficial, amusements should be virtuousin their tendencies, healthful in their influence on the body, andof _brief duration_. 

Among the many pastimes to which the young resort for amusement, _card-playing_ often fills a prominent place. This is a general, andin some circles, a fashionable practice; but it is objectionable andinjurious in all its influences, and in every possible point ofview. Nothing good or instructive, nothing elevating or commendable, in any sense, can come from it. All its fruits must necessarily beevil. 

It is a senseless occupation. Nothing can be more unmeaning andfruitless, among all the employments to which a rational mind candevote its attention. It affords no useful exercise of theintellect--no food for profitable thought--no power to call intoactivity the higher and better capacities. It is true, I suppose, there is some degree of cunning and skill to be displayed inmanaging the cards. But what high intellectual, or moral capacity isbrought into exercise by a game so trivial? It excludes interestingand instructive interchanges of sentiment; on topics of any degreeof importance; and substitutes talk of a frivolous and meaninglesscharacter. To a spectator, the conversation of a card-table, is ofthe most uninteresting and childish description. 

There are, however, more serious objections than these. Card-playinghas a tendency of the most dangerous description, especially to theyouthful. Let a young man become expert in this game, and fond ofengaging in it, and who does not see he is liable to become thatmost mean and despicable of all living creatures--a GAMBLER. Confident of his own skill as a card-player, how long would hehesitate to engage in a game for a small sum? He has seen older onesplaying--perhaps his own parents--and he can discover no great harmin doing the same thing even if it is for a stake of a fewshillings. From playing for small sums, the steps are very easywhich lead to large amounts. And in due time, the young man becomesa gambler, from no other cause than that he acquired a love forcard-playing, when he engaged in it only as an amusement. 

Parents have a responsibility resting on them in this respect, ofwhich they should not lose sight. They cannot be surprised thattheir children imitate their examples. With all the dangerousassociations and tendencies of card-playing, would they have theirchildren acquire a passion for it? What wise parent can make such achoice for his son? Ah, how many a young man has become a gamester, a black-leg, an inmate of the prison cell, because, in the home ofhis childhood, he acquired a love of the card-table. He but imitatedthe practice of parents, whose duty it was to set him a betterexample, and _was led to the path of ruin_!

If, from its influences, card-playing, even for amusement, isimproper for gentlemen, I conceive it much more so for ladies. Awoman--and more especially a young woman--seems entirely out ofplace at a card-table. The associations are so masculine--they bringto mind so much of the cut-and-shuffle trickery, vulgarity andprofanity--so many of the words and phrases of that _hell_, thegaming-table--that for a lady to indulge in them, appears entirelyopposed to that modesty and refinement, which are so becoming thefemale character. I trust all young ladies of discretion will shunthe card-table. I am confident every woman, who possesses a propersense of the dignity and delicacy which form the highest attractionsof the female character, will avoid a practice which is made aninstrument of the most despicable uses, and to which the most vileand abandoned constantly resort. 

 "Daughters of those who, long ago, Dared the dark storm and angry sea, And walked the desert way of woe, And pain, and trouble to be free!

 "Oh, be like them! like them endure, And bow beneath affliction's rod; Like them be watchful, high and pure-- In all things seek the smile of God. "

The same caution I have uttered in regard to card-playing, I wouldapply to all games of hazard and chance. The young should neverindulge in them, even for amusement. Although they may be able tosee no harm in them as recreations, yet the influences they exert, and the associations into which they lead, cannot but exert adeleterious influence. They can do no good. They may lead to themost dire results!

Another amusement in which the youthful frequently engage, is_Dancing_. This is the most fascinating of pastimes. And it mightbe made the most proper, healthful, and invigorating. In the simpleact of dancing--of moving the body in unison with strains ofmusic--there can be no harm. It is a custom which has been practisedin all ages, and among all nations, both civilized and barbarous. The very lambs in the green and sunny meadow, and the cattle on athousand hills, in many a fantastic game, exult and rejoice in theblessings a kind Providence bestows upon them. It is one of Nature'smethods of attesting the consciousness of enjoyment. 

Dancing, when viewed in the light of a pleasant bodily exercise, isundoubtedly healthy and beneficial. It is peculiarly so to females, and those whose occupation and habits are of a sedentary character. When properly engaged in, it strengthens the limbs, developes thechest, enlarges the lungs, and invigorates the whole system. 

But this pastime is greatly abused, and is so perverted as to havebecome one of the most serious evils. In this view, it is subject tosevere and well-grounded censure. As dancing is usually conducted inmodern times, it has proved one of the greatest evils into which theyouthful have fallen. The routs and balls to which the young resort, as generally managed, cannot be too severely condemned. The latehours to which they are prolonged--the rich and unhealthy pastrypartaken of in abundance--the intoxicating drinks passed around, orconveniently found in the side-room, or at the bar--the thoughtlessmanner of dressing, exposing to cold and damp, and so confining the_lungs_, that when, by reason of exercise, they need the most roomfor expansion, they have the least, thus sowing the seeds of speedydisease and early death--the long-continued excitement andover-fatigue--the improper company which often assembles on suchoccasions--these all combine to make such assemblages a source ofinjury in all their influences and consequences. They should bediscountenanced by every parent and well-wisher of public good. Theyoung of both sexes, who have any just regard for their morals--andtheir health, should avoid these routs, and balls, and cotillionparties. Their tendency, in every respect, is evil in the extreme. 

Dancing among children [unreadable] their pastimes--or by youngpeople, at private parties, or social gatherings, engaged intemperately, and for a brief period, with proper precautions inregard to health, cannot, be objectionable. In this, as in mostother amusements, it is the excess, the abuse, that causes theinjury. 

In urging these considerations on the young, I would not seek todeprive them of any amusement suited to their age and circumstances. Youth is the season of joyousness--of light-hearted pleasure, andbudding hope. I would not overshadow one ray of its bright andbeautiful sunshine--nor check one throb of its innocent pleasure. The shadows, the cares, and burthens of life, will come upon themfull early enough, at the latest. In the spring-time of theirdays--the delicious, romantic morning of their being--they canexperience some of the sweetest hours of their earthly existence. Nor would I rob them of that which God and nature designed them toenjoy. But I would have them seek for innocent amusements--forrecreations and enjoyments, of a pure and elevated character. Noneother can make them truly happy. All things sinful in their nature, or demoralizing in their tendency, are unmitigated evils, destructive in their consequences. However attractive they mayappear to the inexperienced, in the form of amusements, yet in theend, they will "bite as a serpent, and sting as an adder. "

There is no necessity that the young should resort to that which islow and vicious to find amusement. A thousand means of recreationsurround them, of the most harmless character. The enjoyments of thepaternal roof--the social party, where the young engage in sprightlyconversation, or innocent pastimes--the friendly call--the perusalof interesting and instructive books--the scanning of the journalsof the day, by which they can look out upon the shifting scene ofthe busy, restless world--the summer morning walk, to behold theopening beauties of the glorious day, and listen to the singing ofthe birds, the lowing of the flocks and herds, the murmuring of thestreamlet, nature's early anthem of praise to God--or the eveningramble, to watch the flowers as they open their fragrant leaves tobe bathed in sweet distilling dews--to gaze upon the golden sunset, making the fleecy clouds to blush with a crimson glow, as the kingof day bids them "good night;" or to behold the stars, as one by onethey come forth to their appointed stations, bestudding the wholeheavens with crystal coronets. --These, O youth! and countless otherfountains, are open for you, from which the sweetest and purestenjoyments can be obtained. Seek for amusement--for pleasure--inthese directions, and the cup which you press to your lips shall beone of unmixed happiness!

 "While some in folly's pleasures roll, And court the joys that hurt the soul, Be mine that silent, calm repast, A conscience peaceful to the last. "

LECTURE V. 

The Religious Sentiments. 

 "Remember now thy Creator in the days of thy youth. "--Eccl. Xii. 1. 

There are few subjects so generally uninteresting to the youthful asReligion. The great majority prefer to have their attention calledin any other direction, and to be addressed on any topic, ratherthan this, which, in fact, is the most important of all. There isevidently a defect somewhere in this matter, which should becorrected. Where shall we seek for it? Not in any natural, inherentaversion to the subject of religion, resting in the hearts of theyoung. It is neither reasonable in itself, nor respectful to theCreator, to insist he has so constituted the human soul, that it isnaturally and necessarily indisposed to a topic which is mostvitally connected with its happiness, and which should receive alarge share of its attention. 

This indifference is to be attributed chiefly, I think, to improperimpressions in regard to the nature and objects of religion. The young look upon it as something gloomy, saddening, anddistasteful--something that forbids enjoyment, chains in direbondage the free, glad spirit of early life, and casts dark andcheerless shadows on the sunshine of youth's bright morning! Theyimagine it to stalk forth from a dark cell, arrayed in hood andcowl, to frown upon them in their innocent pastimes--to curdle theirblood with severe rebukes, because of the buoyancy of their heartsand to drive them back with scowling reprimands, when they wouldwalk in the sunny paths which God has kindly opened for theirelastic footsteps. Hence they close their ears to its invitations;turn away from its instructions, as something designed to impose aheavy yoke upon them; and postpone its claims, to be attended toamong the last acts of life. 

That these views and feelings should widely prevail, on a subjectso important as religion, is a matter of deep regret. They areerroneous and deleterious in the extreme. Let the young strive tobecome acquainted with the true nature of the religion of Christ, and they will learn that such are not its requirements, nor itsfruits. It is not the purpose of its Divine Author to sadden theheart, or fill the mind with gloom; but to cheer and gladden thesoul, and lead it to the highest and sweetest enjoyments ofexistence. It is not the aim of religion to deprive the young of anyreal enjoyment--any recreation proper to their age or their nature, as intellectual, moral, and spiritual beings. But it would assistthe young to distinguish between permanent happiness, and thosehurtful and wicked gratifications which corrupt the heart, andplunge the whole being into the dark pool of sin and woe. Religionis the friendly Guide sent from our Father in heaven, to lead hiscreatures away from peril and woe, and direct their footsteps intothe most beautiful and happy paths of existence. 

 "Through life's bewildered way, Her hand unerring leads; And o'er the path her heavenly ray A cheering lustre sheds. "

What sight can present itself to the eye more pleasing than a_religious youth_. By this I do not mean a gloomy, downcast, sorrowful young man, or young woman, whose countenance is overcastwith shadows, and whose presence chills every beholder. It is adarkened superstition, a cold, cheerless asceticism, and not theChristian religion, which gives this unnatural and forbiddingappearance. A religious youth is one who is cheerful andhappy--whose countenance is pervaded with an expression ofbenevolence, a smile of contentment--who is constant in attendanceon public worship--who respects the Scriptures, and makes theirdaily perusal one of the fixed duties of life--who loves God, andstrives faithfully to keep his commandments--who reverences theSaviour of man, and takes him as a pattern in all things--who ishonest, industrious, economical, and strictly temperate. Behold thefair picture! Is it not goodly to look upon? Can earth furnish aspectacle more beautiful? Such a youth is beloved of all men. Angels, Christ, the Father, smile their approval on every onetreading this high pathway

 "Sweet is the early dew Which gilds the mountain tops, And decks each plant and flower we view With pearly, glittering drops; But sweeter far the scene On Zion's holy hill, When there the dew of youth is seen Its freshness to distill. "

Is there a youth in the audience who does not desire to occupy aposition so elevated and so honorable? Do not imagine it is beyondyour reach. Every one can attain to it by proper exertion. It isnot difficult of accomplishment. With pure desires, and rightintentions, nothing is more feasible. In fact, so to conduct as tosecure such a character, and attain to such a position, is the mosteasy, pleasant, and happy path in which the young can walk. Allothers are full of difficulty, vexation, trouble, and wretchedness. All others yield fruit the most bitter and poisonous--fruit which, however luscious and tempting it may appear to the eye, like theapples of Sodom, will turn to ashes in the hand. 

If the young are looking simply for a peaceful and happy life, whereprosperity will be the most likely to attend them, and where therichest and choicest blessings will be showered on their pathway, they will find it in the practice of religion. So far from being aheavy burthen, a grievous cross, it is the lightener of allburthens, the easiest of all yokes, the kindest, truest friend, tohelp along the rough spots, and smile and cheer in the darkest hoursof man's earthly pilgrimage. Listen to the representations ofreligion found in the Word of God: "Wisdom is more precious thanrubies; and all things thou canst desire are not to be compared toher. Length of days is in her right hand; and in her left handriches and honor. Her ways are ways of pleasantness, and all herpaths are peace. "[5] "Come, ye children, hearken unto me. I willteach you the fear [reverence] of the Lord. What man is he thatdesireth life, and loveth many days, that he may see good? Keep thytongue from evil, and thy lips from speaking guile. Depart fromevil, and do good. Seek peace and pursue it. "[6] "Blessed is the manthat walketh not in the counsel of the ungodly, nor standeth in theway of sinners, nor sitteth in the seat of the scornful. But hisdelight is in the law of the Lord; and in his law doth he meditate, day and night. And he shall be like a tree planted by the rivers ofwater, that bringeth forth his fruit in his season. His leaf alsoshall not wither. And whatsoever he doeth shall prosper. "[7] Thereis nothing sad and gloomy in these views; but everything pleasantand inviting. 

[Footnote 5: Prov. Iii. 15, 16, 17. ]

[Footnote 6: Ps. Xxxiv. 11-14. ]

[Footnote 7: Ps. I. 1, 2, 3. ]

I would disabuse the young of the idea that religion is needed onlyby the aged, the sick, and the dying; and that it can be of noessential service at other times. It does indeed become the hoaryhead, more than the jewelled diadem. It is the comforter of thesick--the supporter of the departing spirit--giving it a sustainingpower which all earth's riches cannot purchase. But religion isquite as appropriate and essential to the youthful as to the agedand sick. It is equally as important that men should _live_ right, as _die_ right. There is no way so effectually to insure a peacefuland happy death, as to live a good and useful life. Religion leadsto such a life, and prepares the way for such a death. Hence thenecessity that the young should give themselves up to its influencesin the morning of their days, that their meridian may be fruitful ofgood, and their evening sunset calm and serene. 

Away, then, with the supposition, that religion is not adapted, nornecessary to youth. "The flower of youth never appears morebeautiful, than when it leans towards the Sun of Righteousness. "Religion is the brightest ornament with which the young can bedeckthemselves. The fragrant blossom which crowns the tree, is not morebeautiful, or hopeful of coming fruitfulness, than is religion tothe freshness of youth. Indeed, as the blossom is necessary toinsure the rich and golden fruit, so is early religion requisite toa useful and prosperous career. It is the best preparation the youngcan secure for after life, whatever calling they may pursue. Thereis no occupation, no pursuit, no profession, which they will not befar better prepared to enter, by the influence of an enlightened, cheerful, enlarged Christian faith and practice. These willinterfere with no useful enterprise, no honest business, no laudablecalling; nor prevent the prosecution of any of the many projectsamong men, which comport with the public good, and are executedon principles of integrity. Religion will make its possessorsbetter and more successful laborers, mechanics, manufacturers, agriculturists, merchants, and more respected and useful members ofany of the learned professions. 

If there is any pursuit, any business, which you cannot prosecutewith the sanction of religion, avoid it at once and forever. You hadbetter do anything else than engage in it. I would have the youngstrongly impressed with this view. It would be far preferable tosuffer poverty and obscurity, in an honest and useful calling, thanto obtain the possession and fame of great riches, in a pursuitwhich the pure and enlightened principles of Christianity wouldcondemn. Although you may succeed in hoarding up mountains of goldin such a pursuit, and in possessing broad domains and "the cattleon a thousand hills, " yet all this will not afford you one throb ofgenuine enjoyment. There would be that in the manner of obtainingthese possessions, which would utterly deprive them of all power toimpart happiness. Wealth secured by extortion, fraud, or anypractice or business of a corrupting nature, injurious to themorals, and destructive to the well-being of community, will be ofno more value to him who thus obtains it, as far as his happiness isconcerned, than so much dust. It is the consciousness of havingobtained riches in honest and useful pursuits, that gives zest andrelish to the enjoyments they procure. Without this consciousness, the man of wealth has less of pure peace and happiness than thepoorest honest man in the wide world. In the very nature of things, as a wise and holy God has constituted us, this must inevitably beso. All past history and experience furnish indubitable proof of thecorrectness of this position. If I can impress this single truth onthe hearts and memories of the youthful, I shall do them a serviceof a value beyond all human computation. 

These considerations, I trust, will tend to convince the young ofthe vital importance of obtaining now, at the commencement of theircareer, the direction and influence of well-grounded and enlightenedreligious views and principles. I would have them become neitherfanatics nor bigots; but would urge them to place themselves underthe pure and divine light of the gospel of Christ, that they may beexalted to the highest and noblest principles of human action, andto the summit of human enjoyment. 

To what sources should the young apply for correct religiousdoctrines and principles? While they should give due heed to theinstruction and advice of the learned, the wise and good, withinwhose influence they may be thrown, yet they should not dependwholly upon these sources for the attainment of truth. The wisestand best among religious teachers, differ materially on fundamentalpoints. To rely solely on the convictions of others, however exaltedtheir talents or sincere their opinions, would be injustice toyourselves, and to the truth you would obtain. Let no man _think_for you. He who would persuade you to allow him to do so--who wouldhave you distrust the convictions of your own reason, throw asidethe decisions of your judgment, and allow him to judge and decidefor you, in religious matters, does in fact assume to be yourmaster, and would reduce you to a poor and pitiable spiritualbondage. 

Let not the young overlook the fact, that they have been endowed bytheir Creator with the faculties of reason, judgment, anddiscrimination. These must necessarily be exercised in formingenlightened religious opinions. Those who fail to do this, fall aneasy prey to every error that will but commend itself by somethingnovel and startling. Christianity is pre-eminently, a reasonablesystem of doctrines. There is no topic claiming the attention ofman, in the investigation of which it is so important to exercisewith all deliberation, the highest capacities of reason andreflection, as religion. From the great multiplicity of opinionswhich prevail, those who are distrustful of their own judgment andreason, and who are more disposed to receive the _ipse dixit_ ofothers, than to depend on the convictions of the good sense withwhich they have been endowed, will speedily become involved in alabyrinth of errors, from which it will be difficult to extricatethemselves. Let the young, in all their religious investigations, hesitate not to appeal continually to the highest and noblestcapacity of their nature, and give all due weight to its decisions. Freely, abundantly, your Maker has bestowed a reasoning capacityupon you. Freely, unhesitatingly, always should you appeal to itsdirecting light. 

Whoever counsel the young against the exercise of reason in regardto religion--whoever warn them to beware of its decisions on atopic so momentous--lay themselves open to a just and legitimatesuspicion, of being the abettors of error. Is not this self-evident?Error is born in ignorance. It burrows in darkness, and draws allits vitality from stupid credulity. Enlightened reason strips awaythe false garbs by which it deceives the thoughtless, reveals itsdeformities, and holds up its absurdities naked and repulsive, tothe gaze of the passer-by. In view of such an unwelcome office, itis natural that error should dread the eye of reason, should shrinkaway at its approach, and cry out mightily against its scrutiny. 

Not so is it with truth. It cultivates no apprehension of reason. Itcourts, invites its approach, and smiles in conscious strength atits most critical investigations. Truth has everything to gain, andnothing to lose from the researches of reason. The clearer andkeener the eye of the one, the more beautiful the appearance of theother. Truth and Reason are twin sisters, born of God, anddespatched from heaven, to guide and bless earth's children. Theyare linked together inseparably. The one is never found except inthe presence of the other. Their blended light is all that givesvalue and beauty to Christianity, and all that makes it of any moreimportance than the merest heathen fable. Mutually they co-operatewith, and strengthen each other. All Truth is reasonable, and allthe legitimate deductions of Reason are true. Truth forms the vitalatmosphere which Reason inhales. Reason is the very sunlight inwhich Truth bathes its beauteous form. 

Remember, O youth, religion does not require you to separate theseheaven-born guides to men. Never expect to find religious truth, without beholding it radiant with the light of reason. Rejectwithout hesitation, whatever is presented to you as truth, unless reason throws its divine sanction around it. In all yourinvestigations, let Reason direct your footsteps; and, guided byrevelation, it will at last, and unerringly, lead you to theglorious abode of Truth. 

It is readily allowed, there are truths in Christianity which reasoncannot fathom. Not because they are opposed to reason, but becausethey are beyond its reach. They are infinite, while man's reason isfinite. But it is only by the light of reason that man can see anyconsistency or propriety in the assertion of such truths. Reason maysanction what it cannot fully grasp, as the boundlessness of space, or the endlessness of time. One thing may be _above_ reason, anotherthing may be _opposed_ to reason. The former it may approve--thelatter it will peremptorily condemn. This is an importantdistinction, which should never be overlooked in its bearing onreligious tenets. 

In all researches for an enlightened religious faith, there are buttwo sources of information, on which reliance can be placed withentire confidence, viz. _the Works of Nature_, and the _RevealedWord of God_. Both are equally the productions of the Infinite Mind, and can be studied with the highest profit. 

Nature's works are but an "elder Scripture, " written by Jehovah'sfinger. In glowing suns and stars, we read its brilliant andinstructive lessons. These all teach us aright of the perfections ofthe Sovereign Creator. They are "golden steps, " on which the mindascends to a clearer view of the great Creator. Behold theo'erarching canopy with which God has adorned our earthly abode. Seehow it glitters with burnished worlds, more numerous than the dustof earth. All are in motion. With a velocity which outstrips thewind, they wheel their flight around their vast orbits, with aprecision which astonishes and confounds the beholder. Yonder rollsthe planet Jupiter. Could I put my finger down at a certain point inits orbit, as it rushes past, it might exclaim--"Although thejourney around the orbit in which I revolve, is two thousand ninehundred and sixty-six millions six hundred and sixty-one thousandmiles, yet in four thousand three hundred and thirty-two days, fourteen hours, eighteen minutes, and forty-one seconds, I will passthis point again!!" And away it flies to fulfil the grand prophecy. I watch with intense interest for more than eleven years. At lengththey have expired. The days also run by--the hours pass--theminutes. And as the clock ticks the forty-first second, lo! oldJupiter wheels past the given point, without the variation of thethousandth part of a moment. Thus it has been journeying from themorning of creation. Thus perfectly revolve all the heavenly bodies. 

 "Mysterious round! what skill, what force divine, Deep felt, in these appear! A single train, Yet so delightful mixed, with such kind art, Such beauty and beneficence combin'd; Shade, unperceived, so softening into shade; And all so forming an harmonious whole; That as they still succeed, they ravish still. "

In the magnitude of the heavenly bodies, and the precision of theirmovements, we behold the most glorious and convincing evidences ofthe omnipotence of God's power, and the perfection of His wisdom andskill. In the splendor of the starry dome of night--in the thousandattractions of our earthly abode--the loveliness of its summerlandscapes--the beauty of its flowers, and the balmy fragrance theydistil upon the air--in the warmth of the precious sunlight, whichfloods hill, valley, field, forest, and ocean--in the refreshinginfluences of the evening dew, and "the early and latter rains"--inthe grateful breeze which bears life and health to our nostrils--inthe rich productions of the ever-bountiful soil--in these, in allnature's wide departments, we read, with rejoicing eyes, thewitnesses of the impartial goodness and boundless beneficence ofthe Father of spirits!

 "My heart is awed within me, when I think Of the great miracle that still goes on, In silence, round me--the perpetual work Of thy creation, finished, yet renewed Forever. Written on thy works I read The lesson of thy Eternity. "

Nature furnishes a thousand evidences of man's immortality--thatgreatest of all truths asserted by revelation, and sustained byreligion. We see a corroboration of this momentous fact, in thetransformation of the loathsome caterpillar into the beautifulbutterfly, by the process of an actual death--in the dying andreviving of the vegetable kingdom--in the luxuriant plant and goldenharvest, springing from the dead body of the seed--in the numerousforms and processes in which life springs from death all around us. 

 "Oh, listen, man, A voice within us speaks the startling word, 'Man, thou shalt never die!' Celestial voices Hymn it round our souls; according harps, By angel lingers touched when the mild stars Of morning sang together, sounds forth still The song of our great immortality; Thick-clustering orbs, and this our fair domain, The tall, dark mountains, and the deep-toned seas, Join in the solemn, universal song. O, listen, ye, our spirits; drink it in From all the air! 'Tis in the gentle moonlight: Is floating in day's setting glories; Night, Wrapped in her sable robe, with silent step Comes to our bed and breathes it in our ears. Night and the dawn, bright day and thoughtful eve, All times, all bounds, the limitless expanse, As one great mystic instrument, are touched By an unseen, living Hand, and conscious chords Quiver with joy in this great jubilee. The dying hear it; and as sounds of earth Grow dull and distant, wake their passing souls To mingle in this passing melody. "[8]

[Footnote 8: Dana. ]

Still more valuable resources for the attainment of religious truthsare found in the holy Scriptures--the revealed word of the MostHigh. In forming their religious opinions, let the young fail not tomake these sacred pages their constant study. Nor should they dreamthey will find there any contradiction to the lessons read on thebroad pages of Nature's book. These are but different methods inwhich the same God reveals himself to his creatures. He will notcontradict himself. His revealed word as plainly asserts his power, wisdom, and goodness, as his works shadow forth these gloriousperfections. While the Scriptures do not contradict the voiceuttered by nature, they lead us to higher departments of religion, and to clearer revelations of God and his character. They representhim as a Father, exercising a parental government over man--agovernment characterized by benevolence, justice, mercy, and truth, and administered for the promotion of his own glory, and the highestgood of those called to obey. The Scriptures, moreover, bring toour knowledge the Son of God and his gospel--presenting us inthe life of Jesus Christ, a beautiful example of truth, purity, righteousness, and love, and imparting, in his teachings, the mostperfect rules of human conduct, and the brightest anticipations oflife and immortality beyond the grave. 

In perusing the Scriptures, let reason be your guide. Reason shouldnot be elevated above the Scriptures; yet they cannot be understoodwithout its aid. The Creator, in the Bible, addresses himselfdirectly to man's reason: "Come now, and let us reason together, saith the Lord. "[9] Without the exercise of reason in reading theBible, it will be as a sealed book. How else can man comprehend itstruths, and be instructed by its rich lessons of wisdom? In theexercise of this highest capacity bestowed upon us, the word of Godwill appear harmonious in all its parts--beautiful and sublime inall its truths--instructive in all its lessons--inspiring thebrightest, broadest hopes the mind can conceive. But lay reasonaside, in its perusal, and it will be involved in inextricableconfusion, and impenetrable darkness. 

[Footnote 9: Isaiah i. 18. ]

The young should not lose sight of the fact, that we have the Bibleonly in the form of a translation by uninspired men, from theoriginal Hebrew and Greek, in which it was penned by the inspiredwriters. Hence it should not seem surprising that there are someinaccuracies connected with this translation; nor that certainwords, allusion, and forms of speech, appear obscure andunintelligible. There is a plain and simple rule by which allobscure and disputed words and passages should be understood. Givethem such construction as will most perfectly correspond with theattributes and character of God, as revealed in his word and works, his omnipotence and omniscience, his wisdom and goodness, hisjustice and mercy--and as will best accord with the grace and lovewhich moved the Saviour in his divine mission to the earth. 

For the following excellent suggestions in regard to the study ofthe Scriptures, I am indebted to a popular writer of the presentday. 

"On the Sabbath the Bible should be _studied_. Every person, old oryoung, ignorant or learned, should devote a portion of time everySabbath to the _study_ of the Scriptures, in the more strict andproper sense of that term. But to show precisely what I mean by thisweekly study of the Bible, I will describe a particular case. Ayoung man with only such opportunities as are possessed by all, resolves to take this course. He selects the Epistle to theEphesians for his first subject; he obtains such books and helps ashe finds in his own family, or as he can obtain from a religiousfriend, or procure from a Sabbath-school library. It is not too muchto suppose that he will have a sacred Atlas, some Commentary, andprobably a Bible Dictionary. He should also have pen, ink, andpaper; and thus provided, he sits down Sabbath morning to his work. He raises a short but heartfelt prayer to God that he will assistand bless him, and then commences his inquiries. 

"The Epistle to the Ephesians I have supposed to be his subject. He sees that the first question evidently is, '_Who were theEphesians_?' He finds the city of Ephesus upon the map; and from thepreface to the Epistle contained in the commentary, or from anyother source to which he can have access, he learns what sort of acity it was--what was the character of the inhabitants, and ifpossible, what condition the city was in at the time this letter waswritten. He next inquires in regard to the writer of this letter orEpistle, as it is called. It was Paul; and what did Paul know of theEphesians? had he ever been there? or was he writing to strangers?To settle these points, so evidently important to a correctunderstanding of the letter, he examines the Acts of the Apostles, (in which an account of St. Paul's labors is contained, ) to learnwhether Paul went there, and if so, what happened while he wasthere. He finds that many interesting incidents occurred duringPaul's visits, and his curiosity is excited to know whether thesethings will be alluded to in the letter; he also endeavors toascertain where Paul was when he wrote the letter. After having thusdetermined everything relating to the circumstances of the case, heis prepared to come to the Epistle itself, and enter with spirit andinterest into an examination of its contents. 

"He first glances his eye cursorily through the chapters of thebook, that he may take in at once a general view of its object anddesign--perhaps he makes out a brief list of the topics discussed, and thus has a distinct general idea of the whole before he entersinto a minute examination of the parts. This minute examination hecomes to at last--though perhaps the time devoted to the study for_two or three_ Sabbaths is spent in the preparatory inquiries. If itis so, it is time well spent; for by it he is now prepared to enterwith interest into the very soul and spirit of the letter. While hewas ignorant of these points, his knowledge of the Epistle itselfmust have been very vague and superficial. Suppose I were now tointroduce into this book a letter, and should begin at once, withoutsaying by whom the letter was written, or to whom it was addressed. It would be preposterous. If I wished to excite your interest, Ishould describe particularly the parties, and the circumstanceswhich produced the letter originally. And yet how many Christiansthere are, who could not tell whether Paul's letter to the Ephesianswas written before or after he went there, or where Titus was whenPaul wrote to him, or for what special purpose he wrote!

"This method of studying the Scriptures, which I have thus attemptedto describe, and which I might illustrate by supposing many othercases, is not intended for one class alone; not for the ignorantpeculiarly, nor for the wise; not for the rich, nor for the poor;but for all. The solitary widow, in her lonely cottage among thedistant mountains, with nothing but her simple Bible in her hand, bythe light of her evening fire, may pursue this course of comparingScripture with Scripture, and entering into the spirit of sacredstory, throwing herself back to ancient times, and thus preparingherself to grasp more completely, and to feel more vividly the morallessons which the Bible is mainly intended to teach. And the mostcultivated scholar may pursue this course in his quiet study, surrounded by all the helps to a thorough knowledge of theScriptures which learning can produce or wealth obtain. 

"I hope the specimens I have given are sufficient to convey to myreaders the general idea I have in view, when I speak of _studying_the Bible, in contradistinction from the mere cursory reading of it, which is so common among Christians. 

"Select some subject upon which a good deal of information may befound in various parts of the Bible, and make it your object tobring together into one view all that the Bible says upon thatsubject. Take for instance the life of the Apostle Peter. Supposeyou make it your business on one Sabbath, with the help of abrother, or sister, or any other friend who will unite with you inthe work, to obtain all the information which the Bible gives inregard to him. By the help of the Concordance you find all theplaces in which he is mentioned--you compare the various accounts inthe Four Gospels; see in what they agree and in what they differ. After following down his history as far as the Evangelists bring it, you take up the book of the Acts, and go through that forinformation in regard to this Apostle, omitting those parts whichrelate to other subjects. In this way you become fully acquaintedwith his character and history; you understand it as a whole. 

"_Jerusalem_ is another good subject, and the examination wouldafford scope for the exercise of the faculties of the highest mindsfor many Sabbaths: find when the city is first named, and from themanner in which it is mentioned, and the circumstances connectedwith the earliest accounts of it, ascertain what sort of a cityit was at that time. Then follow its history down; notice thechanges as they occur; understand every revolution, examine thecircumstances of every battle and siege of which it is the scene, and thus become acquainted with its whole story down to the timewhen the sacred narration leaves it. To do this well, will requirepatient and careful investigation. You cannot do it as you can reada chapter, carelessly and with an unconcerned and uninterested mind;you must, if you would succeed in such an investigation, engage init _in earnest_. And that is the very advantage of such a method ofstudy; it breaks up effectually that habit of listless, dull, inattentive reading of the Bible which so extensively prevails. 

"You may take the subject of the _Sabbath_; examine thecircumstances of its first appointment, and then follow its historydown, so far as it is given in the Bible, to the last Sabbathalluded to on the sacred pages. 

"The variety of topics which might profitably be studied in this wayis vastly greater than would at first be supposed. There are a greatnumber of biographical and geographical topics--a great number whichrelate to manners, and customs, and sacred instructions. In fact, the whole Bible may be analyzed in this way; and its variouscontents brought before the mind in new aspects, and with afreshness and vividness which, in the mere repeated reading of theScriptures in regular course, can never be seen. "[10]

[Footnote 10: Abbott's Young Christian. ]

In connection with this general subject, I would make a fewsuggestions to the young, in regard to those who differ from them onreligious doctrines. That there should be a diversity of opinions inrespect to a subject so purely speculative as religion, should notbe a matter of surprise. Indeed, when the disparity in strength ofmind, intelligence, discrimination, early instruction, andeducational bias, which prevails in society, is taken intoconsideration, it would be singular if religious differences did notexist. Our civil institutions and laws, guaranteeing unto everyindividual unlimited freedom of opinion, encourage investigationswhich tend, for a definite period at least, to produce thesedifferences. 

There are not a few who view with alarm the multiplicity ofreligious doctrines and sects, which prevails in our day. They aredisposed to look upon it as an imperfection in our institutions, oras a token of the degeneracy of our age; and they fear that the mostdisastrous consequences will flow from it to Christianity. I cannotbut view these apprehensions as groundless. They seem to grow outof a singular want of knowledge of the organism of the human mind. Moreover, they indicate an erroneous conception of the inherentpower of truth; and a marvellous lack of confidence in theself-sustaining capacity of the Christian religion. If Christianitycannot exist and progress among men without chaining the human mindin bondage, stifling all research, and forbidding a criticalinvestigation of doctrines put forth in its name, then it must atlength become extinct. Men will and must think, reason, investigate, on religious subjects, as well as other topics, whatever result mayfollow. I cherish, however, none of these fears. The multiplicity ofdenominations, and the diversity of opinions, can work no seriousinjury to religion. The discussions, researches, and criticalexaminations, which necessarily grow out of this state of things, will but sift error from truth; and result, ultimately, in layingbroader and deeper the foundations of pure Christianity in humansociety; bringing out its highest excellencies and beauties to theadmiration of men, and elevating it far above the poisoned arrows ofscepticism. It is the errors engrafted on Christianity, in dark andignorant ages, that have given the infidel all his weapons ofattack. When these errors shall at length all be detected andexpunged by candid research, and faithful investigation, the shaftsof the sceptic will fall harmless at the base of the graceful andglorious temple of Christ's religion. In the words of JohnMilton--"Though all the winds of doctrine were let loose to playupon the earth, so truth be in the field, we do injuriously * * * tomisdoubt her strength. Let her and falsehood grapple. Who ever knewtruth put to the worse in a free and open encounter?"

What line of conduct should the young adopt towards those who differfrom them on religious doctrines?

In the first place, let it never be forgotten that others have thesame civil, moral, and religious right to differ in sentiment fromyou, that you have from them. This right is recognized by ourrepublican government, and is sanctioned by the gospel. One of thedirections of the Saviour is, that men should "search theScriptures. "[11] There would be no propriety in this commandment, had not individuals the right to understand the teachings of theScriptures, according to their best judgment, with the light theypossess. Moreover, Protestantism allows among its first principles, the legitimate right of individual interpretation of the Scriptures, and private judgment in religious matters. It was for this rightthat Luther and Zuinglius, Melancthon and Calvin, and all theReformers, contended against the arrogant assumption of the RomanChurch. That Church insisted that the people were not to understandthe Scriptures for themselves, but were bound, to receive, unquestioned, such interpretations as the bishop or priest shouldteach them. Whoever deny freedom of opinion, in regard to religion, to all men, clearly violate the spirit of the gospel, the recognizedrights conferred by the Protestant religion, and the sanctions ofour political institutions. 

[Footnote 11: John v. 39. ]

Admitting then, as you must, the privilege of others to differ fromyou in religious sentiment, you should not allow that difference tobe a matter of offence. It should be no disparagement in your view, nor lessen them in your estimation. However great you may considerthe errors of your neighbors, if you are satisfied they are_sincere_, you should respect them for their sincerity! Hypocrisy, in every form, should be denounced. Those who profess to believewhat they do not, or to be what they are not--who assume theChristian name when they are in fact, but bitter and narrow-mindedbigots--are only worthy to be heartily despised. 

Let me caution the young, also, against a spirit of exclusiveness. In our age and country, a religious aristocracy is no more to beacknowledged than a political. All denominations stand on an_equality_, in their rights and privileges, and in the estimation inwhich they are to be held as public bodies. No sect can put on airs, and assume to lord it over others, in any respect whatever, withoutsubjecting itself to the severest censure. Among the rightsbelonging equally to all, is the Christian name. Every denominationwhich receives the Scriptures as the inspired word of God, andbelieves in Jesus Christ, as the Son of God and the Saviour of men, is justly entitled to the name of _Christian_, and to beacknowledged and treated as such. This is the only test laid down inthe New Testament, as a careful examination will satisfy the candidmind. 

For any one sect to attempt to monopolize the Christian name, andassume that all the piety, godliness, and virtue in the land, isto be found in its borders alone, is to place itself in a mostridiculous position. A pretence so arrogant and groundless, in ourenlightened day, can have no other effect than to excite a smile ofpity on the countenance of sincere and candid Christians. I wouldhave the young give no countenance to these pretensions; but seekto attain to higher and nobler principles. Let them place sectarianbitterness and prejudice beneath their feet, and imbibe enoughof the Christian spirit to acknowledge freely, that, in alldenominations, good and pious people can be found. 

In estimating those of other views, the young should avoiddenouncing a whole denomination, and condemning their doctrines asdemoralizing, because some corrupt men may have been found in theirmidst. If this rule of judging was generally adopted, where is therea class of Christians which could stand? Were there not among thechosen twelve of our Saviour, a Judas to betray him, and a Peter todeny him with oaths? Shall we, therefore, insist that Christianityis false and corrupting? There are few sects in the land, which havenot had both clergymen and church-members guilty of the most corruptpractices. Are we to conclude from this, that the doctrines of thosewho have had these unworthy members, are false and licentious? Whoare willing to adopt this test? A denomination cannot consistentlyapply a test to others which they are not willing to abide bythemselves. 

Candor will lead all upright minds to acknowledge that corrupt menwill find their way into every sect, and that it is manifestlywrong to judge of the whole body by this class. To decide of thepractical tendencies of different and conflicting doctrines, seekto understand their effect on the great mass of those who receivethem. Do they influence them to honesty, industry, benevolence andneighborly kindness? Do they inspire respect for the rights andinterest of fellow-beings? Do they open the ear to the cry ofpoverty and want? Do they lead to a love supreme to God, and toour neighbor as ourselves? These are the legitimate fruits ofChristianity. Where they abound, you need not doubt the spirit ofChrist prevails, and that the truths of his gospel are in the midstof such a people. 

I would exhort the young to respect religion, in whatever form theyfind it, and to have a high and just regard for the rights andfeelings of professing Christians of every class. In this, as in allthings else, be governed by the Redeemer's golden rule--"All thingswhatsoever ye would that men should do unto you, do ye even so untothem. "

Amid the multiplicity of sects and doctrines, let every youth searchfor religious truth, as the "pearl of great price!" Be careful thatyour researches are in the right direction--not downward to the darkand mysterious of past and ignorant ages, but upward to the bright, the simple, and glorious. Ever seek for expansive and enlightenedconceptions of God, his character and purposes--of Christ, hisgospel and its results--of man, his nature, his high relationship, his duty and destiny. The more elevated and comprehensive your viewson these subjects, the more exalted will be your feelings andprinciples of action; and the better will you be prepared to livea life of purity and usefulness, and to die triumphing in thebrightest and sweetest hopes of immortal light and happiness. 

In concluding this subject, I would call attention to the followingsuggestions of several able writers, in regard to Religion and itsinfluence on its possessors:--

"In the great and universal concern of religion, both sexes, andall ranks are equally interested. The truly catholic spirit ofChristianity accommodates itself, with an astonishing condescension, to the circumstances of the whole human race. It rejects none onaccount of their pecuniary wants, their personal infirmities, ortheir intellectual deficiencies. No superiority of parts is theleast recommendation, nor is any depression of fortune the smallestobjection. None are too wise to be excused from performing theduties of religion, nor are any too poor to be excluded from theconsolations of its promises. 

"If we admire the wisdom of God in having furnished differentdegrees of intelligence, so exactly adapted to their differentconditions, and in having fitted every part of this stupendous work, not only to serve its own immediate purpose, but also to contributeto the beauty and perfection of the whole; how much more ought weto adore that goodness which has perfected the divine plan, byappointing one wide and comprehensive means of salvation: asalvation which all are invited to partake; by a means which all arecapable of using; which nothing but voluntary blindness can preventour comprehending, and nothing but wilful error can hinder us fromembracing. 

"The muses are coy, and will only be wooed and won by somehighly-favored suitors. The sciences are lofty, and will not stoopto the reach of ordinary capacities. But 'wisdom (by which the royalpreacher means piety) is a loving spirit; she is easily seen of themthat love her, and found of all such as seek her. ' Nay, she is soaccessible and condescending, 'that she preventeth them that desireher, making herself first known unto them. '

"We are told by the same animated writer, 'that wisdom is the breathof the power of God. ' How infinitely superior in grandeur andsublimity, is this description to the origin of the _wisdom_ of theheathens, as described by their poets and mythologists! In theexalted strains of the Hebrew poetry, we read, that 'wisdom is thebrightness of the everlasting light, the unspotted mirror of thepower of God, and the image of his goodness. '

"The philosophical author of 'The Defence of Learning, ' observes, that knowledge has some thing of venom and malignity in it, whentaken without its proper corrective; and what that is, theinspired St. Paul teaches us, by placing it as the immediateantidote--'Knowledge puffeth up, but charity edifieth. ' Perhaps itis the vanity of human wisdom, unchastised by this correctingprinciple, which has made so many infidels. It may proceed from thearrogance of a self-sufficient pride, that some philosophers disdainto acknowledge their belief in a Being who has judged proper toconceal from them the infinite wisdom of his counsels; who (toborrow the lofty language of the man of Uz) refused to consult themwhen he laid the foundations of the earth, when he shut up the seawith doors, and made the clouds the garment thereof. 

"A man must be an infidel either from pride, prejudice, or badeducation; he cannot be one unawares, or by surprise; for infidelityis not occasioned by sudden impulse or violent temptation. He may behurried by some vehement desire into an immoral action, at which hewill blush in his cooler moments, and which he will lament as thesad effect of a spirit unsubdued by religion; but infidelity is acalm, considerate act, which cannot plead the weakness of the heart, or the seduction of the senses. Even good men frequently fail intheir duty through the infirmities of nature and the allurements ofthe world; but the infidel errs on a plan, on a settled anddeliberate principle. 

"But though the minds of men are sometimes fatally infected withthis disease, either through unhappy prepossession, or some of theother causes above-mentioned, yet I am unwilling to believe thatthere is in nature so monstrously incongruous a being as a _female_infidel. The least reflection on the temper, the character, and theeducation of women, makes the mind revolt with horror from an ideaso improbable and so unnatural. 

"May I be allowed to observe that, in general, the minds of girlsseem more aptly prepared in their early youth for the reception ofserious impressions than those of the other sex, and that their lessexposed situations in more advanced life qualify them better for thepreservation of them! The daughters (of good parents I mean) areoften more carefully instructed in their religious duties than thesons, and this from a variety of causes. They are not so soon sentfrom under the paternal eye into the bustle of the world, and soearly exposed to the contagion of bad example: their hearts arenaturally more flexible, soft, and liable to any kind of impressionthe forming hand may stamp on them; and, lastly, as they do notreceive the same classical education with boys, their feeble mindsare not obliged at once to receive and separate the precepts ofChristianity, and the documents of pagan philosophy. The necessityof doing this perhaps somewhat weakens the serious impressions ofyoung men, at least till the understanding is formed; and confusestheir ideas of piety, by mixing them with so much heterogeneousmatter. They only casually read, or hear read, the Scriptures oftruth, while they are obliged to learn by heart, construe, andrepeat, the poetical fables of the less than human gods of theancients. And, as the excellent author of 'The Internal Evidence ofthe Christian Religion' observes, 'Nothing has so much contributedto corrupt the true spirit of the Christian institution, as thatpartiality which we contract, in our earliest education, for themanners of pagan antiquity. '

"Girls, therefore, who do _not_ contract this early partiality, ought to have a clearer notion of their religious duties: they arenot obliged, at an age when the judgment is so weak, to distinguishbetween the doctrines of Zeno, of Epicurus, and of Christ; and toembarrass their minds with the various morals, which were taught inthe Porch, in the Academy, and on the Mount. 

"It is presumed that these remarks cannot possibly be somisunderstood, as to be construed into the least disrespect toliterature, or a want of the highest reverence for a learnededucation, the basis of all elegant knowledge: they are onlyintended, with all proper deference, to point out to young womenthat, however inferior their advantages of acquiring a knowledgeof the belles-lettres are to those of the other sex, yet it dependson themselves not to be surpassed in this most important of allstudies, for which their abilities are equal, and theiropportunities perhaps greater. 

"But the mere exemption from infidelity is so small a part of thereligious character, that I hope no one will attempt to claim anymerit from this negative sort of goodness, or value herself merelyfor not being the very worst thing she possibly can be. Let nomistaken girl fancy she gives a proof of her wit by her want ofpiety, or that a contempt of things serious and sacred will exalther understanding, or raise her character even in the opinion of themost avowed male infidels. For one may venture to affirm, that withall their profligate ideas, both of women and religion, neitherBolingbroke, Wharton, Buckingham, or even Lord Chesterfield himself, would have esteemed a woman the more for her being irreligious. 

"With whatever ridicule a polite freethinker may affect to treatreligion himself, he will think it necessary his wife shouldentertain different notions of it. He may pretend to despise it asa matter of opinion, depending on creeds and systems; but, if heis a man of sense, he will know the value of it as a governingprinciple, which is to influence her conduct and direct her action. If he sees her unaffectedly sincere in the practice of her religiousduties, it will be a secret pledge to him that she will be equallyexact in fulfilling the conjugal; for he can have no reasonabledependence on her attachment to _him_, if he has no opinion of herfidelity to God; for she who neglects first duties, gives but anindifferent proof of her disposition to fill up inferior ones; andhow can a man of any understanding (whatever his own religiousprofessions may be) trust that woman with the cares of his family, and the education of his children, who wants herself the bestincentive to a virtuous life, the belief that she is an accountablecreature, and the reflection that she has an immortal soul?

"Cicero spoke it as the highest commendation of Cato's character, that he embraced philosophy, not for the sake of _disputing_ likea philosopher, but of _living_ like one. The chief purpose ofChristian knowledge is to promote the great end of a Christian life. Every rational woman should, no doubt, be able to give a reason ofthe hope that is in her; but this knowledge is best acquired, andthe duties consequent on it best performed, by reading books ofplain piety and practical devotion, and not by entering into theendless feuds, and engaging in the unprofitable contentions ofpartial controversialists. Nothing is more unamiable than the narrowspirit of party zeal, nor more disgusting than to hear a woman dealout judgments, and denounce vengeance, against any one who happensto differ from her in some opinion, perhaps of no real importance, and which, it is probable, she may be just as wrong in rejecting, asthe object of her censure is in embracing. A furious and unmercifulfemale bigot wanders as far beyond the limits prescribed to her sex, as a Thalestris or a Joan d'Arc. Violent debate has made as fewconverts as the sword;--and both these instruments are particularlyunbecoming when wielded by a female hand. 

"But, though no one will be frightened out of their opinions, yetthey may be persuaded out of them; they may be touched by theaffecting earnestness of serious conversation, and allured by theattractive beauty of a consistently serious life. And while a youngwoman ought to dread the name of a wrangling polemic, it is her dutyto aspire after the honourable character of a sincere Christian. But this dignified character she can by no means deserve, if she isever afraid to avow her principles, or ashamed to defend them. Aprofligate, who makes it a point to ridicule everything which comesunder the appearance of formal instruction, will be disconcerted atthe spirited, yet modest rebuke of a pious young woman: But there isas much efficacy in the manner of reproving profaneness, as in thewords. If she corrects it with moroseness, she defeats the effect ofher remedy by her unskilful manner of administering it. If, on theother hand, she affects to defend the insulted cause of God in afaint tone of voice, and studied ambiguity of phrase, or with an airof levity, and a certain expression of pleasure in her eyes, whichproves she is secretly delighted with what she pretends to censure, she injures religion much more than he did who publicly profaned it;for she plainly indicates, either that she does not believe orrespect what she professes. The other attacked it as an open foe;she betrays it as a false friend. No one pays any regard to theopinion of an avowed enemy; but the desertion or treachery of aprofessed friend is dangerous indeed!"

 * * * * *

"A desire after happiness is inseparable from the human mind. It isthe natural and healthy craving of our spirit; an appetite which wehave neither will nor power to destroy, and for which all mankindare busily employed in making provision. This is as natural, as forbirds to fly, or fishes to swim. For this the scholar and thephilosopher, who think it consists in knowledge, pore over theirbooks and their apparatus, light the midnight lamp, and keepfrequent vigils, when the world around them is asleep. For this thewarrior, who thinks that happiness is inseparably united with fame, pursues that bubble through the gory field of conflict, and is aslavish of his life, as if it were not worth a soldier's pay. Theworldling, with whom happiness and _wealth_ are kindred terms, worships daily at the shrine of Mammon, and offers earnest prayersfor the golden shower. The voluptuary gratifies every craving sense, rejoices in the midnight revel, renders himself vile, and yet tellsyou he is in the chase of happiness. The ambitious man, conceivingthat the great desideratum blossoms on the sceptre, and hangs inrich clusters from the throne, consumes one half of his life, andembitters the other half, in climbing the giddy elevation ofroyalty. All these, however, have confessed their disappointment;and have retired from the stage exclaiming, in reference tohappiness, what Brutus, just before he stabbed himself, did inreference to virtue, 'I have pursued thee everywhere, and found theenothing but a name. ' This, however, is a mistake; for both virtueand happiness are glorious realities, and if they are not found, itis merely because they are not sought from the right sources. 

"1. That religion is pleasure, will appear, if you consider whatpart of our nature it more particularly employs and gratifies. 

"It is not the gratification of the _senses_, or of the animal partof our nature, but a provision for _the immaterial and immortalmind_. The mind of man is an image not only of God's spirituality, but of his infinity. It is not like the senses, limited to this orthat kind of object; as the sight intermeddles not with that whichaffects the smell; but with an universal superintendence, itarbitrates upon, and takes them all in. It is, as I may say, anocean, into which all the little rivulets of sensation, bothexternal and internal, discharge themselves. Now this is that partof man to which the exercises of religion properly belong. Thepleasures of the understanding, in the contemplation of truth, havebeen sometimes so great, so intense, so engrossing of all the powersof the soul, that there has been no room left for any other kind ofpleasure. How short of this are the delights of the epicure! Howvastly disproportionate are the pleasures of the eating, and of thethinking man! Indeed, says Dr. South, as different as the silence ofan Archimides in the study of a problem, and the stillness of aswine at her wash. Nothing is comparable to the pleasures of mind;these are enjoyed by the spirits above, by Jesus Christ, and thegreat and blessed God. 

"Think what objects religion brings before the mind, as the sourcesof its pleasure: no less than the great God himself, and that bothin his nature and in his works. For the eye of religion, like thatof the eagle, directs itself chiefly to the sun, to a glory thatneither admits of a superior nor an equal. The mind is conversant, in the exercises of piety, with all the most stupendous events thathave ever occurred in the history of the universe, or that ever willtranspire till the close of time. The creation of the world; itsgovernment by a universal Providence; its redemption by the deathof Christ; its conversion by the power of the Holy Ghost; theimmortality of the soul; the resurrection of the body; the certaintyof an eternal existence; the secrets of the unseen state; subjects, all of them of the loftiest and sublimest kind, which have engagedthe inquiries of the profoundest intellects, are the matter ofcontemplation to real piety. What topics are these for our reason, under the guidance of religion, to study: what an ocean to swim in, what a heaven to soar in: what heights to measure, what depths tofathom. Here are subjects, which, from their infinite vastness, mustbe ever new, and ever-fresh; which can be never laid aside as dry orempty. If novelty is the parent of pleasure, here it may be found;for although the subject itself is the same, some new view of it, some fresh discovery of its wonders, is ever bursting upon the mindof the devout and attentive inquirer after truth. 

"How then can religion be otherwise than pleasant, when it is theexercise of the noble faculties of the mind, upon the sublimesttopics of mental investigation; the voluntary, excursive, endlesspursuits of the human understanding in the region of eternal truth. Never was there a more interesting or important inquiry than thatproposed by Pilate to the illustrious Prisoner at his bar; and ifthe latter thought it not proper to answer it, it was not to showthat the question was insignificant, but to condemn the light andflippant manner in which a subject so important was taken up. Religion can answer the question, and with an ecstasy greater thanthat of the ancient Mathematician, exclaims, 'I have found it: Ihave found it. ' The Bible is not only true, but TRUTH. It containsthat which deserves this sublime emphasis. It settles the disputesof ages, and of philosophers, and makes known what is truth, andwhere it is to be found. It brings us from amongst the quicksandsand shelves, and rocks of skepticism, ignorance, and error, andshows us that goodly land, in quest of which myriads of minds havesailed, and multitudes have been wrecked; and religion is settingour foot on this shore, and dwelling in the region of eternal truth. 

"2. That a religious life is pleasant, is evident from the nature ofreligion itself. 

"Religion is a principle of _spiritual life_ in the soul. Now allthe exercises and acts of vitality are agreeable. To see, to hear, to taste, to walk, are all agreeable, because they are the voluntaryenergies of inward life. So religion, in all its duties, is theexercise of a living principle in the soul: it is a new spiritualexistence. Piety is a spiritual _taste_. Hence it is said, 'If so beye have _tasted_ that the Lord is gracious. ' No matter what theobject of a taste is, the exercises of it are always agreeable. Thepainter goes with delight to his picture; the musician to hisinstrument; the sculptor to his bust; because they have a _taste_for these pursuits. The same feeling of delight attends theChristian to the exercises of godliness: and this is his language, 'It is a good thing to give thanks, and to draw near to God. O how Ilove thy law! it is sweeter to my taste than honey. How amiable arethy tabernacles. ' Religion, where it is real, is the natural elementof a Christian; and every creature rejoices in its own appropriatesphere. If you consider true piety with disgust, as a hard, unnatural, involuntary thing, you are totally ignorant of itsnature, entirely destitute of its influence, and no wonder youcannot attach to it the idea of pleasure: but viewing it as it oughtto be viewed, in the light of a new nature, you will perceive thatit admits of most exalted delight. 

"3. Consider the miseries which it prevents. 

"It does not, it is true, prevent sickness, poverty, or misfortune:it does not fence off from the wilderness of this world, a mysticenclosure, within which the ills of life never intrude. No; thesethings happen to all alike; but how small a portion of humanwretchedness flows from these sources, compared with that whicharises from the dispositions of the heart. 'The mind is its ownplace, can make a heaven of hell, a hell of heaven. ' Men carry thesprings of their happiness or misery in their own bosom. Hence it issaid of the wicked, 'that they are like the troubled sea whichcannot rest, which is never at peace, but continually casting upmire and dirt. ' In contrast with which, it is affirmed that 'thework of righteousness is peace; and that the good man shall besatisfied from himself. ' Would you behold the misery entailed by_pride_, look at Haman; by _covetousness_, look at Ahab; by_malice_, look at Cain; by _profaneness_ and _sensuality_, unitedwith the forebodings of a guilty conscience, look at Belshazzar; by_envy_, and a consciousness of being rejected of God, look at Saul;by _revenge_, look at Herodias writhing beneath the accusations ofJohn, and thirsting for his blood; by _apostasy_, look at Judas. Religion would have prevented all this, and it will prevent similarmisery in you. Hearken to the confessions of the outcast in the landof his banishment; of the felon in his irons, and in his dungeon; ofthe prostitute expiring upon her bed of straw; of the malefactor atthe gallows--'Wretched creature that I am, abhorred of men, accursedof God! To what have my crimes brought me!' Religion prevents allthis: all that wretchedness which is the result of crime, is cut offby the influence of genuine piety. Misery prevented is happinessgained. 

"4. Consider the consolations it imparts. 

"Our world has been called, in the language of poetry, a vale oftears, and human life a bubble, raised from those tears, andinflated by sighs, which, after floating a little while, decked witha few gaudy colors, is touched by the hand of death, and dissolves. Poverty, disease, misfortune, unkindness, inconstancy, death, allassail the travellers as they journey onward to eternity throughthis gloomy valley; and what is to comfort them but _religion_?

"The consolations of religion are neither few nor small; they arisein part from those things which we have already mentioned in thischapter; _i. E. _ from the exercise of the understanding on therevealed truths of God's word, from the impulses of the spirituallife within us, and from a reflection upon our spiritual privileges;but there are some others, which, though partially implied in thesethings, deserve a special enumeration and distinct consideration. 

"_A good conscience_, which the wise man says is a perpetual feast, sustains a high place amongst the comforts of genuine piety. It isunquestionably true, that a man's happiness is in the keeping of hisconscience; all the sources of his felicity are under the command ofthis faculty. 'A wounded spirit who can bear?' A troubled conscienceconverts a paradise into a hell, for it is the flame of hell kindledon earth; but a quiet conscience would illuminate the horrors of thedeepest dungeon with the beams of heavenly day; the former has oftenrendered men like tormented fiends amidst an elysium of delights, while the latter has taught the songs of cherubim to martyrs in theprison or the flames. 

"In addition to this, religion comforts the mind, with the assuranceof an all-wise, all-pervading Providence, so minute in itssuperintendence and control, that not a sparrow falls to the groundwithout the knowledge of our heavenly Father: a superintendencewhich is excluded from no point of space, no moment of time, andoverlooks not the meanest creature in existence. Nor is this all;for the Word of God assures the believer that 'all things worktogether for good to them that love God, who are the calledaccording to his purpose. ' Nothing that imagination could conceive, is more truly consolatory than this, to be assured that all things, however painful at the time, not excepting the failure of ourfavorite schemes, the disappointment of our fondest hopes, the lossof our dearest comforts, shall be overruled by infinite wisdom forthe promotion of our ultimate good. This is a spring of comfortwhose waters never fail. 

"Religion consoles also by making manifest some of the benefits ofaffliction, even at the time it is endured. It crucifies the world, mortifies sin, quickens prayer, extracts the balmy sweets of thepromises, endears the Saviour; and, to crown all, it directs themind to that glorious state, where the days of our mourning shall beended: that happy country where God shall wipe every tear from oureyes, and there shall be no more sorrow or crying. Nothing socomposes the mind, and helps it to bear the load of trouble whichGod may lay upon it, as the near prospect of its termination. Religion shows the weather-beaten mariner the haven of eternalrepose, where no storms arise, and the sea is ever calm; it exhibitsto the weary traveller the city of habitation, within whose walls hewill find a pleasant home, rest from his labors, and friends towelcome his arrival; it discloses to the wounded warrior his nativecountry, where the alarms of war, and the dangers of conflict, willbe no more encountered, but undisturbed peace forever reign. In thatone word, HEAVEN, religion provides a balm for every wound, acordial for every care. 

"Here, then, is the pleasure of that wisdom which is from above; itis not only enjoyed in prosperity but continues to refresh us, andmost powerfully to refresh us, in adversity; a remark which will notapply to any other kind of pleasure. "[12]

[Footnote 12: Christian Father's Present. ]

 * * * * *

"In many persons, a seriousness and sense of awe overspread theimagination, whenever the idea of the Supreme Being is presented totheir thoughts. This effect, which forms a considerable securityagainst vice, is the consequence not so much of reflection as ofhabit; which habit being generated by the external expressions ofreverence which we use ourselves, or observe in others, may bedestroyed by causes opposite to these, and especially by thatfamiliar levity with which some learn to speak of the Deity, of hisattributes, providence, revelations or worship. 

"God hath been pleased (no matter for what reason, although probablyfor this, ) to forbid the vain mention of his name:--'Thou shalt nottake the name of the Lord thy God in vain. ' Now the mention is_vain_ when it is useless; and it is useless when it is neitherlikely nor intended to serve any good purpose; as when it flowsfrom the lips idle and unmeaning, or is applied, on occasionsinconsistent with any consideration of religion and devotion, toexpress our anger, our earnestness, our courage, or our mirth; orindeed when it is used at all, except in acts of religion, or inserious and seasonable discourse upon religious subjects. 

"The prohibition of the third commandment is recognized by Christin his sermon upon the mount; which sermon adverts to none but themoral parts of the Jewish law: 'I say unto you, swear not at all:but let your communication be Yea, yea; Nay, nay: for whatsoeveris more than these cometh of evil. ' The Jews probably interpretedthe prohibition as restrained to the name JEHOVAH, the name whichthe Deity had appointed and appropriated to himself; Exod. Vi. 3. The words of Christ extend the prohibition beyond the _name_ ofGod, to everything associated with the idea:--'Swear not, neitherby heaven, for it is God's throne; nor by the earth, for it isGod's footstool; neither by Jerusalem, for it is the city of theGreat King. ' Matt. V. 35. 

"The offence of profane swearing is aggravated by the consideration, that in _it_ duty and decency are sacrificed to the slenderest oftemptations. Suppose the habit, either from affectation, or bynegligence and inadvertency, to be already formed, it must alwaysremain within the power of the most ordinary resolution to correctit: and it cannot, one would think, cost a great deal to relinquishthe pleasure and honor which it confers. A concern for duty is infact never strong, when the exertion requisite to vanquish a habitfounded in no antecedent propensity is thought too much or toopainful. 

"A contempt of positive duties, or rather of those duties for whichthe reason is not so plain as the command, indicates a dispositionupon which the authority of revelation has obtained littleinfluence. This remark is applicable to the offence of profaneswearing, and describes, perhaps pretty exactly, the generalcharacter of those who are most addicted to it. 

"Mockery and ridicule, when exercised upon the Scriptures, or evenupon the places, persons, and forms set apart for the ministrationof religion, fall within the meaning of the law which forbids theprofanation of God's name; especially as that law is extended byChrist's interpretation. They are moreover inconsistent with areligious frame of mind: for as no one ever either feels himselfdisposed to pleasantry, or capable of being diverted with thepleasantry of others, upon matters in which he is deeply interested;so a mind intent upon the acquisition of heaven rejects withindignation every attempt to entertain it with jests, calculated todegrade or deride subjects which it never recollects but withseriousness and anxiety. Nothing but stupidity, or the mostfrivolous disposition of thought, can make even the inconsiderateforget the supreme importance of everything which relates to theexpectation of a future existence. Whilst the infidel mocks at thesuperstitions of the vulgar, insults over their credulous fears, their childish errors, or fantastic rites, it does not occur to himto observe, that the most preposterous device by which the weakestdevotee ever believed he was securing the happiness of a futurelife, is more rational than unconcern about it. Upon this subjectnothing is so absurd as indifference; no folly so contemptible asthoughtlessness and levity. 

"The knowledge of what is due to the solemnity of those interests, concerning which Revelation professes to inform and direct us, mayteach even those who are least inclined to respect the prejudices ofmankind, to observe a decorum in the style and conduct of religiousdisquisitions, with the neglect of which many adversaries ofChristianity are justly chargeable. Serious arguments are fair onall sides. Christianity is but ill defended by refusing audience ortoleration to the objections of unbelievers. But whilst we wouldhave freedom of inquiry restrained by no laws but those of decency, we are entitled to demand, on behalf of a religion which holds forthto mankind assurances of immortality, that its credit be assailed byno other weapons than those of sober discussion and legitimatereasoning;--that the truth or falsehood of Christianity be nevermade a topic of raillery, a theme for the exercise of wit oreloquence, or a subject of contention for literary fame andvictory;--that the cause be tried upon its merits;--that allapplications to the fancy, passions or prejudices of the reader, allattempts to preoccupy, ensnare, or perplex his judgment, by any art, influence, or impression whatsoever, extrinsic to the proper groundsand evidence upon which his assent ought to proceed, be rejectedfrom a question which involves in its determination the hopes, thevirtue, and the repose of millions;--that the controversy be managedon both sides with sincerity; that is, that nothing be produced, inthe writings of either, contrary to or beyond the writer's ownknowledge and persuasion;--that objections and difficulties beproposed, from no other motive than an honest and serious desire toobtain satisfaction, or to communicate information which may promotethe discovery and progress of truth;--that, in conformity with thisdesign, everything be stated with integrity, with method, precision, and simplicity; and above all, that whatever is published inopposition to received and confessedly beneficial persuasions, beset forth under a form which is likely to invite inquiry and to meetexamination. If with these moderate and equitable conditions becompared the manner in which hostilities have been waged against theChristian religion, not only the votaries of the prevailing faith, but every man who looks forward with anxiety to the destination ofhis being, will see much to blame and to complain of. By _oneunbeliever_, all the follies which have adhered in a long course ofdark and superstitious ages, to the popular creed, are assumed as somany doctrines of Christ and his Apostles, for the purpose ofsubverting the whole system by the absurdities which it is _thus_represented to contain. By _another_, the ignorance and vices of thesacerdotal order, their mutual dissensions and persecutions, theirusurpations and encroachments upon the intellectual liberty andcivil rights of mankind, have been displayed with no small triumphand invective; not so much to guard the Christian laity against arepetition of the same injuries (which is the only proper use to bemade of the most flagrant examples of the past, ) as to prepare theway for an insinuation, that the religion itself is nothing but aprofitable fable, imposed upon the fears and credulity of themultitude, and upheld by the frauds and influence of an interestedand crafty priesthood. And yet, how remotely is the character of theclergy connected with the truth of Christianity! What, after all, dothe most disgraceful pages of ecclesiastical history prove, but thatthe passions of our common nature are not altered or excluded bydistinctions of name, and that the characters of men are formed muchmore by the temptations than the duties of their profession? A_third_ finds delight in collecting and repeating accounts of warsand massacres, of tumults and insurrections, excited in almost everyage of the Christian era by religious zeal; as though the vices ofChristians were parts of Christianity; intolerance and extirpationprecepts of the Gospel; or as if its spirit could be judged of fromthe counsels of princes, the intrigues of statesmen, the pretencesof malice and ambition, or the unauthorized cruelty of some gloomyand virulent superstition. By a _fourth_, the succession and varietyof popular religions; the vicissitudes with which sects and tenetshave flourished and decayed; the zeal with which they were oncesupported, the negligence with which they are now remembered; thelittle share which reason and argument appear to have had in framingthe creed, or regulating the religious conduct of the multitude; theindifference and submission with which the religion of the state isgenerally received by the common people; the caprice and vehemencewith which it is sometimes opposed; the frenzy with which men havebeen brought to contend for opinions and ceremonies, of which theyknew neither the proof, the meaning, nor the original: lastly, theequal and undoubting confidence with which we hear the doctrines ofChrist or of Confucius, the law of Moses or of Mahomet, the Bible, the Koran, or the Shaster, maintained or anathematized, taught orabjured, revered or derided, according as we live on this or on thatside of a river; keep within or step over the boundaries of a state;or even in the same country, and by the same people, so often as theevent of a battle, or the issue of a negotiation, delivers them tothe dominion of a new master;--points, we say, of this sort areexhibited to the public attention, as so many arguments against the_truth_ of the Christian religion;--and with success. For thesetopics being brought together, and set off with some aggravation ofcircumstances, and with a vivacity of style and description familiarenough to the writings and conversation of free-thinkers, insensiblylead the imagination into a habit of classing Christianity with thedelusions that have taken possession, by turns, of the publicbelief; and of regarding it as, what the scoffers of our faithrepresent it to be, _the superstition of the day_. But is this todeal honestly by the subject, or with the world? May not the samethings be said, may not the same prejudices be excited by theserepresentations, whether Christianity be true or false, or bywhatever proofs its truth be attested? May not truth as well asfalsehood be taken upon credit? May not a religion be founded uponevidence accessible and satisfactory to every mind competent to theinquiry, which yet, by the greatest part of its professors, isreceived upon authority?

"But if the _matter_ of these objections be reprehensible, ascalculated to produce an effect upon the reader beyond what theirreal weight and place in the argument deserve, still more shall wediscover of management and disingenuousness in the _form_ underwhich they are dispersed among the public. Infidelity is served upin every shape that is likely to allure, surprise, or beguile theimagination; in a fable, a tale, a novel, a poem; in interspersedand broken hints, remote and oblique surmises; in books of travels, of philosophy, of natural history; in a word, in any form ratherthan the right one, that of a professed and regular disquisition. And because the coarse buffoonery and broad laugh of the old andrude adversaries of the Christian faith would offend the taste, perhaps, rather than the virtue, of this cultivated age, a graverirony, a more skilful and delicate banter is substituted in itsplace. An eloquent historian, beside his more direct, and thereforefairer, attacks upon the credibility of Evangelic story, hascontrived to weave into his narration one continued sneer upon thecause of Christianity, and upon the writings and characters of itsancient patrons. The knowledge which this author possesses of theframe and conduct of the human mind must have led him to observe, that such attacks do their execution without inquiry. Who can refutea _sneer_? Who can compute the number, much less, one by one, scrutinize the justice of those disparaging insinuations which crowdthe pages of this elaborate history? What reader suspends hiscuriosity, or calls off his attention from the principal narrative, to examine references, to search into the foundation, or to weighthe reason, propriety, and force of every transient sarcasm and slyallusion, by which the Christian testimony is depreciated andtraduced; and by which, nevertheless, he may find his persuasionafterwards unsettled and perplexed?"

"But the enemies of Christianity have pursued her with poisonedarrows. Obscenity itself is made the vehicle of infidelity. Thefondness for ridicule is almost universal; and ridicule to manyminds is never so irresistible as when seasoned with obscenity, and employed upon religion. But in proportion as these noxiousprinciples take hold of the imagination, they infatuate thejudgment; for trains of ludicrous and unchaste associations, adhering to every sentiment and mention of religion, render the mindindisposed to receive either conviction from its evidence, orimpressions from its authority. And this effect, being exerted uponthe sensitive part of our frame, is altogether independent ofargument, proof, or reason; is as formidable to a true religionas to a false one; to a well-grounded faith as to a chimericalmythology, or fabulous tradition. Neither, let it be observed, isthe crime or danger less, because impure ideas are exhibited undera veil, in covert and chastised language. "

LECTURE VI. 

On Marriage. 

 "Have ye not read that he which made them at the beginning, made them male and female? And said, For this cause shall a man leave father and mother, and shall cleave to his wife; and they twain shall be one flesh. Wherefore they are no more twain, but one flesh. What, therefore, God hath joined together, let not man put asunder. "--Matt. Xix. 4, 5, 6. 

It is not impossible that some may doubt the propriety ofintroducing into the pulpit the subject which will claim ourattention this evening. Marriage is a topic of so much every-dayconversation; it is so often and habitually treated as a light andtrivial affair--forming as it does, in every circle of society, astanding matter for jest and laughter, for tattle and gossip--thatmany are surprised at the idea of treating it in a thoughtful andserious manner. So far from this being an objection, it is an urgentreason for presenting this subject under the sedate influences ofthis place and occasion. I would bring out the important eventof Marriage, from amid the frivolity with which it is usuallyassociated, and present it in its real and true aspect--as a topicdemanding the most sober and mature consideration. 

Marriage is a divine covenant, instituted by God himself. --"And theLord God said, It is not good that the man should be alone. I willmake him a help-meet for him. " From the body of Adam, woman wasformed, and given to him as a companion, a wife. "And Adam said, This is now bone of my bones, and flesh of my flesh. She shall becalled woman, because she was taken out of man. Therefore shall aman leave his father and mother, and shall cleave unto his wife:and they shall be one flesh. " The Saviour also, in the language ofthe text, unqualifiedly sanctions the marriage covenant, andadopts it as one of the sacred institutions of the Christiandispensation. 

The marriage relation is vitally connected with the highestinterests of human society. It restrains, purifies, elevatesmankind. It is the great preserver of morality and religion; andforms one of the most effective of the influences which prevent theworld from being deluged with licentiousness, and every loathsomeform of evil. All the comforts of domestic life--the sacred anddeathless ties of the family circle--the dear delights, thecherished associations, the hallowed memories of the paternalfireside--spring directly from the marriage state. It is this alonethat gives us the home of our childhood, the love, the protection, the wise counsel and advice of parents. It is this that affords thesacred retreat in mature days, where, from the strifes, and cares, and bitter disappointments of the business mart, the husband andfather can retire, and amid the soothing attentions and the unboughtlove of wife and children, renew his strength and courage for futurestruggles. It is this that furnishes the aged patriarch and thevenerable matron, with the safe covert, the quiet refuge, the warm, snug corner, where they can pass the winter of life, surrounded bychildren and children's children, who delight to rise up and do themreverence, and minister to their comforts. 

 "Domestic happiness! thou only bliss Of paradise that hath survived the fall!

 * * * * * * *

 "Thou art the nurse of virtue; in thine arms She smiles, appearing, as in truth she is, Heaven-born, and destined to the skies again. "

Among all nations, wherever the marriage tie is the most generallyformed, and held the most sacred, there woman holds the highestposition and obtains her truest estimation--there civilization andrefinement--there truth, purity, fidelity, and all the virtues andgraces that can adorn and elevate humanity, bloom in vigorousluxuriance. And in the same degree that this sacred relationship isneglected, and its obligations disregarded, in any nation, do wefind woman degraded, and ignorance, barbarism, sensuality and vice, in every shape, prevailing and preying on the vitals of society. 

In view of these considerations, it assuredly cannot be deemedimproper, in addressing the young, to call their especial attentionto a subject so interesting as Marriage, and one so vitallyconnected with all that is valuable and sacred. Indeed any seriesof discourses designed to counsel them, which should omit thisall-important topic, would seem to be deficient in one of the firstessentials of salutary admonition. 

In presenting this subject to the consideration of the youthful, I would admonish them against thoughtless engagements, and hastymarriages. A heedlessness in these matters, is fraught withdangerous consequences. Matrimony is not to be viewed as a merejoke, or frolic, to be engaged in at any moment, without forethoughtor preparation. It is the first great step, the most momentousevent, in the life of a young couple. Their position, theircircumstances, their habits, their manner of occupying time, theirprospects, all undergo an almost total change at this important era. It will be to them a source of prosperity, of peace, of the highestenjoyments, or of adversity, misfortune, wrangling, and bitterwretchedness--as they do, or do not, exercise discretion andjudgment in forming the connection. No thoughtful young man, noprudent young woman, will enter into an engagement of marriage, muchless consummate the act, without viewing it in all its bearings. They will maturely weigh the consequences which follow, andseriously reflect upon the new scenes, duties, responsibilities, andlabors, to which it leads. 

I know that to many, perhaps most of the young, the whole matter ofmatrimony is viewed in a light so romantic--its pathway seeming tobe so in the midst of rosy clouds, so fanned by ambrosial gales, sointermixed with flowery meads and rural bowers, the songs of birdsand murmuring streams--that it is exceedingly difficult for them tofollow a train of sober thought on the subject. It is important, however, that they should seek to rise above these deceptiveconceptions, and take such a view of this matter, as shall approachthe reality, and save them from the disappointment which so oftenfollows this consummation of their fondest dreams. 

The selection of a companion for life is a transaction altogethermore serious than the young appear generally to view it. They toooften forget, that from all the world, they are choosing one towalk with them in closest intimacy, during all their days; and thatit depends on the wisdom of their choice, whether the journey oflife shall be peaceful and pleasant, or sad and wretched. It haspassed into a species of proverb, that the selection of a wifeor a husband, is like purchasing a ticket in a lottery--no oneknows whether a prize or a blank will be drawn. There is too muchtruth in this saying, as selections of husbands and wives areoften made. When the young are governed in such things, by fancyrather than judgment--when they are carried away captives by someoutward, worthless attraction, rather than by solid and usefulqualities--their success will, indeed, depend on blind chance. Butthere is no necessity for so great a hazard. A young man, or a youngwoman, may positively know beforehand, whether they will draw aprize or a blank. In fact, they may select the _prizes_ without anymistake, and let the _blanks_ go for what they are worth. Let themexercise but an ordinary degree of judgment, sound discriminationand good sense, and there will be no danger of drawing a blank. 

When a young man has attained to a suitable age, and is engaged insome honest and useful occupation, whereby he is in possession ofmeans to maintain a family, it then becomes not only a privilege, but a _duty_, to select a wife, to be the sharer of his joysand his sorrows. In making this choice, he should act calmly, deliberately, and thoughtfully. He should bear in mind that he isselecting, not for a day, or a year, but for all life. The objectof his affections should be one, who will live pleasantly withhim, and make him happy, not for a few months only, but during longyears to come, when the romance of marriage shall have beensucceeded by the cares and struggles of maturer life. She should beone of whom he can say, in the words of the poet:--

 "Oft as clouds my path o'erspread, Doubtful where my steps should tread, She, with judgment's steady ray, Marks and smooths the better way. "

There is no greater folly than to select a wife for mere personalbeauty alone. Beauty will always have its attractions; and whenconnected with an amiable disposition and useful qualifications, its influence, cannot be objected to. But when unaccompanied withthese characteristics, its power is to be resisted, and the heartsteeled against all its fascinations. The young man who permitshimself to fall so desperately in love with a lady, on account ofmere personal beauty, as to marry her, despite the counsel of hisfriends, and when he himself sees, or might see, a sad want ofother and more valuable qualifications, commits an error, thewretched effects of which will be experienced through life. Whenthis outward beauty loses its charm and passes away, as it willin a brief space of time, what has he left? A cross-grained, ill-natured, fault-finding, petulant, selfish wife, who will provea "thorn in his side, " during all his days, rather than a lovingand valuable companion. 

Good looks are always attractive. But there is something still moredesirable in a wife, viz. , a sweet disposition and an even temper, a gentle, affectionate heart, and a well-cultivated and enlightenedmind. Let young men, by all means, seek for such qualifications inthose whom they would choose for their companions. In thesecharacteristics there is a beauty and loveliness which will notfade away with the consummation of marriage; but they will growbrighter and more attractive from year to year, during all life. 

Moreover, I would caution young men against allowing their heartsto be taken captive under circumstances where they are especiallyexposed to deception. A young woman may exhibit a fine appearancein a ball-room--may be very attractive at a party, and cut afashionable and dashing figure in the public streets, and stillmake a poor, good-for-nothing wife. These are the last places inwhich choice should be made of a companion, to render aid andcomfort amid the struggles of life. Whenever your attention isattracted by a young lady, study her in the family circle--learnher domestic qualifications. Is she a respectful, dutiful, lovingdaughter? Is she a kind and affectionate sister? Does she manifesta noble, generous, friendly spirit? Does she exhibit delicacy, refinement, and purity in her tastes and manners? Is sheindustrious, economical, and frugal in her habits? Will she belikely to assist you in husbanding your income, and taking care ofyour earnings? Is she thoroughly versed in all domestic affairs, sothat she herself could do all things connected with householdmatters, should necessity require it? These, I acknowledge, arevery ordinary, very homely inquiries; but nevertheless they are ofthe highest importance. A young man who will marry, without havingthoroughly made all such investigations, and becoming satisfiedthat his intended is not deficient, to any great extent, in thesequalifications, is blind to his own highest good, and will in longafter-years, amid domestic inquietude, and family troubles, indulgeunavailing regrets at his blindness and folly. But whenever a youngwoman can be found, possessing these invaluable characteristics, Iwould advise the youth seeking for a companion, to win her for awife if possible. Although she may be plain in person, and poor inproperty, yet she will be of more worth than rubies; and all richescannot be compared with her. She will be a faithful friend and wisecounsellor, and will smooth the rugged pathway of life. However theworld and its affairs may go without, he who has such a wife, willever have a home, where neatness and comfort, peace and love, andall that can yield contentment and enjoyment, will smile upon him!

All the care, discrimination, and judgment urged on young men inselecting wives, I would commend to young ladies, in acceptinghusbands. If to the former, marriage is an important event, fraughtwith consequences lasting as life, it is peculiarly so to thelatter. It surely is no trivial event for a daughter to leave thehome of her childhood, the tender care and watchful guardianship ofkind parents, the society of affectionate brothers and sisters, toconfide herself, with all her interests and her happiness, toanother with whom she has hitherto associated only as a friend. Isit not necessary to exercise prudence, forethought, discretion, intaking a step so momentous?

A young woman should not marry because the youthful are expectedto enter matrimonial bonds at a certain age, nor merely because theyhave had an offer of marriage. Such an admonition may seem to beunnecessary; but I think it called for. It is true, beyond question, that young women sometimes receive the addresses, and finallybecome the wives, of men for whom they have formed no very strongattachment, and, indeed, in whom they see many characteristics andhabits, which they cannot approbate. This is done on the principle, that it is the first offer of marriage they have had, and may be theonly opportunity of settlement for life that will ever presentitself. Not a few parents have urged their daughters to such acourse--totally blinded to the evils which often flow from it. 

Such a procedure is fraught with danger. It perils the happiness ofall coming days. How many have, under such circumstances, left theabode of their childhood, where every comfort surrounded them, tospend a life of wrangling, bitterness, and, sometimes, abjectpoverty. Better, a thousand times, to remain at home, better livein "single blessedness" all your days, than to become connectedwith a man whose disposition, habits, or character, you cannotfully approve. Though he may be as rich as Cresus--though he maylead you to a palace for an abode, and deck you with jewels--yet, if you cannot give him your entire approbation, if your heart'sfondest affections are not centred upon him, if he is not all youcan sanction and love, unite not your destiny with him. The life ofa contented, useful "old maid" is infinitely to be preferred tothat of a wretched, heart-broken wife. "Those unequal marriageswhich are sometimes called _excellent matches_, seldom produce muchhappiness. And where happiness is not, what _is_ all the rest?"

In accepting the addresses of young men, with a view to matrimony, allow me to caution you against being too much influenced by goodlooks and fascinating manners. It is due to young ladies to say, that they show much more good sense in this respect than the othersex. They do not select their companions so much on the ground ofmere personal beauty, without reference to higher and betterqualifications, as do young men. Still, a precaution to them onthis point will not be wholly useless. 

Here is a young man who is gay in his manners, and fashionable inhis attire--a dandy of the first water, all buckled and strappedafter the latest pattern. His bosom is decked with golden chains, and his fingers with platter rings. His tongue is as prolific oflackadaisical words, as his head is devoid of good sense. He showersthe politest attentions in the assembly room, or during the ride, orwalk. He is, in fine, the very beau ideal of a "ladies' man!" Thereis another young man. His manners are respectful, but withoutcourtly polish. His dress is plain and neat, with no display and nogaudy ornaments. He knows nothing of the thousand ways and arts bywhich the other makes himself so agreeable. He has no "small talk"in his vocabulary, and must utter sound sense, on useful subjects, or remain silent He may appear somewhat awkward in his attentions toladies, but is, nevertheless, friendly and obliging in his demeanor. In his whole life and character, he is a retiring, but most worthyyouth. Are there not some young ladies who would prefer the companyof the showy, chattering fop; who would receive his address, yea, accept him as a husband, and reject the diffident, modest youth? Yetthe latter would make a kind, affectionate, provident husband;likely to attain to respectability, high-standing, and wealth:while the former would most probably prove a poor, cross-grainedbroken-stick; ill-natured, and perhaps dissipated; dragging wife andfamily into the insignificance and poverty to which he speedilywould sink! Surely discreet young ladies will think many times, andweigh well the consequences, before making such a choice. 

Where the hand of a young woman is sought in marriage, she shouldlook beyond the mere personal accomplishments of dress, manners, and conversational powers of him who would make her his wife. Manyan individual who has the appearance and manners of a gentleman, is, in reality, a black-hearted villain--a marriage with, whomwould seal their wretchedness for life. In accepting a husband, there are certain requisite which young women should consider asindispensable. 

He should have some honest and useful trade, profession, oroccupation. A "do-nothing" young man, will assuredly make a"good-for-nothing" husband. No one can justly charge you with sordidmotives, for scrutinizing critically his capability to secure toyou, and such family as may gather around you, a maintenance thatshall insure you against poverty and want. 

His habits should be unexceptionable. He should be honest, upright, truthful, industrious, and economical--pure in his conversation andtastes. Not only should he have the ability to obtain a livelihood, but should possess prudence and frugality to lay up and secure thefruits of his industry. 

Above all, he should be strictly and rigidly _temperate_. On thispoint I would speak with emphasis. Most earnestly would I admonishyoung women never to unite their destiny with, that of a drinkingyoung man. Alas! how many a wife, when too late, has lamented inbitter tears her short-sightedness in this respect. A young man, who, in this age of temperance, has not sufficient self-respect, pride of character, and good sense, to refrain from the intoxicatingbowl before marriage, will be very likely to sink into a commondrunkard afterwards. This is not always the case; but the exceptionsare so rare, that she who ventures the risk, places herself in acondition which hazards her happiness for life. However proper hisother habits may be, however amiable and pleasant his disposition, however bright and promising his prospects, however high hisposition, or respectable his family connections--if he drinks thelethean draught, even but sparingly, he is tampering with a viper, which will almost certainly sting him to death, and poison the joys, and destroy the prosperity of all connected with him. 

The world is filled with scenes which attest the need of thisadmonition. All around we behold the wrecks of families, tornasunder by the intemperance of husbands and fathers, which otherwisemight have been united and happy. Wives forsaken broken-hearted, impoverished--children beggared and neglected, growing up in ragsand ignorance, to become the victims of sin and shame. All theseattest the danger that woman encounters, who links her destiny witha drinking young man. O ye youthful and inexperienced, turn not acold ear to my exhortation. With all the solemnity the momentoustopic inspires, I beseech you, as you value a life of peace andprosperity, never, under any possible consideration, give your handto a man who presses to his lips the intoxicating cup! Though youmay have granted your affections, and plighted your troth, to onewho is given, even but slightly, to this practice, if on yourearnest expostulation, he will not abandon it, you should, withouthesitation, break all connection with him. Every consideration ofprudence, self-respect, and safety, urges you to such a step, however painful; and every law, human and divine, will justify youin adopting it. 

The suggestions which follow, on the views of Marriage that shouldbe entertained by young men, and "Female qualifications forMarriage, " are so appropriate and excellent, that I cannot forbeargiving them an insertion in these pages. 

"Whatever advice may be given to the contrary by friends or foes, itis my opinion that you ought to keep matrimony steadily in view. Forthis end, were it for no other, you ought to mingle much in society. Never consider yourself complete without this other half ofyourself. It is too much the fashion among young men at the presentday to make up their minds to dispense with marriage;--an unnatural, and therefore an unwise plan. Much of our character, and most of ourcomfort and happiness depend upon it. Many have found this out toolate; that is, after age and fixed habits had partly disqualifiedthem for this important duty. 

"According to the character of the person you select, in aconsiderable degree, will be your own. Should a mere face fascinateyou to a _doll_, you will not need much mental energy to please her;and the necessity of exertion on this account being small, your ownself will sink, or at least not rise, as it otherwise might do. 

"But were I personally acquainted with you, and should I perceive an_honorable_ attachment taking possession of your heart, I shouldregard it as a happy circumstance. Life then has an object. The onlything to be observed is that it be managed with prudence, honor, andgood sense. 

"The case of John Newton is precisely in point. In very early lifethis man formed a strong attachment to a lady, under circumstanceswhich did not permit him to make it known which was probably wellfor both parties. It did not diminish _her_ happiness, so long asshe remained in ignorance on the subject; and in scenes of sorrow, suffering, and temptation, the hope of one day obtaining her soothedhim, and kept him from performing many dishonorable actions. 'Thebare possibility, ' he says, 'of seeing her again, was the onlyobvious means of restraining me from the most horrid designs, against myself and others. '

"The wish to marry, if _prudently_ indulged, will lead to honest andpersevering exertions to obtain a reasonable income--one which willbe satisfactory to the object of your hopes, as well as to herfriends. He who is determined on living a single life, verynaturally contracts his endeavors to his own narrow personal wants, or else squanders freely, in the belief that he can always procureenough to support himself. Indeed it cannot have escaped even thecareless observer that in proportion as an individual relinquishesthe idea of matrimony, just in the same proportion do his mind andfeelings contract. On the contrary that hope which aims at a belovedpartner--a family--a fireside--will lead its possessor to activityin all his conduct. It will elicit his talents, and urge them totheir full energy, and probably call in the aid of economy; aquality so indispensable to every condition of life. The singleconsideration, 'What would she think were she now to see me?'called up by the obtrusion of a favorite image, --how often has itstimulated a noble mind and heart to deeds which otherwise had neverbeen performed!

"I repeat it, I am aware that this advice is liable to abuse. Butwhat shall be done? Images of some sort will haunt the mind more orless--female influence in some shape or other, will operate. Is itnot better to give the imagination a virtuous direction than toleave it to range without control, and without _end_?

"I repeat it, nothing is better calculated to preserve a young manfrom the contamination of low pleasures and pursuits, than frequentintercourse with the more refined and virtuous of the other sex. Besides, without such society his manners can never acquire thetrue polish of a gentleman, --general character, dignity, andrefinement;--nor his mind and heart the truest and noblestsentiments of a man. Make it an object then, I again say, to spendsome portion of every week of your life in the company ofintelligent and virtuous ladies. At all events, flee solitude, andespecially the exclusive society of your own sex. The doctrines evenof Zimmerman, the great apostle of solitude, would put to shame manyyoung men, who seldom or never mix in female society. 

"If you should be so unfortunate as not to have among youracquaintance any ladies whose society would, in these points ofview, be profitable to you, do not be in haste to mix with theignorant and vulgar; but wait patiently till your own industry andgood conduct shall give you admission to better circles; and in themeantime cultivate your mind by reading and thinking, so that whenyou actually gain admission to good society, you may know how toprize and enjoy it. Remember, too, that you are not to be so selfishas to think nothing of contributing to the happiness of others. Itis blessed to _give_ as well as to _receive_. 

"When you are in the company of ladies, beware of silliness. It istrue they will sooner forgive foolishness than ill manners, but youwill, of course, avoid both. I know one young gentleman of greatpromise, who adopted the opinion that in order to qualify himselffor female society, he had only to become as foolish as possible, while in their presence. That young man soon lost the favor of allwhose friendship might have operated as a restraint; but unwillingto associate with the despicable, and unable to live in absolutesolitude, he chose the bottle for his companion; and made himself, and the few friends he had, miserable. 

"Nothing, unless it be the coarsest flattery, will give moreoffence, in the end, than to treat ladies as mere playthings orchildren. On the other hand, do not become pedantic, and lecturethem on difficult subjects. They readily see through all this. Neither is it good manners or policy to talk much of yourself. Theycan penetrate this also; and they despise the vanity which producesit. In detecting deception, they are often much quicker than weapprehend. 

"A young gentleman, in one of the New England States, who hadassumed the chair of the pedagogue, paid his addresses to thebeautiful and sensible daughter of a respectable farmer. One day, as she was present in his school, he read to her a hymn, which hesaid was from his own pen. Now it was obvious to this lady, and evento some of the pupils, that the hymn was none other than thatusually known by the name of the 'Harvest Hymn, ' modified by thechange of a few words only. How much effect this circumstance mighthave had I cannot say with certainty; but I know it disgusted _one_, at least, of the pupils; and I know, too, that his addresses to thelady were soon afterwards discontinued. 

"A young man who would profit from the society of young ladies, orindeed from any society, must preserve a modest and respectfulspirit; must seek to conciliate their good will by quiet andunostentatious attentions, and discover more willingness to availhimself of their stock of information, than to display his ownknowledge or abilities. 

"He should observe, and learn to admire, that purity and ignoranceof evil, which is the characteristic of well-educated young ladies, and which, while we are near them, raises us above those sordid andsensual considerations which hold such sway over _men_, in theirintercourse with each other. He should treat them as spirits of apurer sphere, and try to be as innocent, if not as ignorant of evilas they are; remembering that there is no better way of raisinghimself in the scale of intellectual and moral being. But towhatever degree of intimacy he may arrive, he should never forgetthose little acts of courtesy and kindness, as well as that respect, and self-denial, which lend a charm to every kind of politeintercourse, and especially to that of which I am now speaking. 

"Whenever an opportunity occurs, however, it is the duty of ayoung man to introduce topics of conversation which are decidedlyfavorable to mental and moral improvement. Should he happen to beattending to the same study, or reading the same book with a femaleacquaintance, an excellent opportunity will be afforded for puttingthis rule in practice. 

FEMALE QUALIFICATIONS FOR MARRIAGE. 

"The highest as well as the noblest trait in female character, is love to God. When we consider what are the tendencies ofChristianity to elevate woman from the state of degradation towhich she had, for ages, been subjected--when we consider not onlywhat it has done, but what it is destined yet to do for heradvancement, --it is impossible not to shrink from the presence ofan impious, and above all an unprincipled atheistical female, asfrom an ungrateful and unnatural being. 

"Man is under eternal obligations to Christianity and its DivineAuthor, undoubtedly; but woman seems to be more so. 

"That charge against females which in the minds of somehalf-atheistical men is magnified into a stigma on Christianityitself, namely, that they are more apt to become religious thanmen; and that we find by far the greater part of professingChristians to be females, is in my own view one of the highestpraises of the sex. I rejoice that their hearts are moresusceptible than ours, and that they do not war so strongly againstthat religion which their nature demands. I have met with but onefemale, whom I knew to be an avowed atheist. 

"Indeed there are very few men to be found, who are skepticalthemselves, who do not prefer pious companions of the other sex. I will not stop to adduce this as an evidence of the truth of ourreligion itself, and of its adaptation to the wants of the humanrace, for happily it does not need it. Christianity is based on themost abundant evidence, of a character wholly unquestionable. Butthis I do and will say, that to be consistent, young men of looseprinciples ought not to rail at females for their piety, and thenwhenever they seek for a constant friend, one whom they canlove, --for they never really love the abandoned--always prefer, other things being equal, the society of the pious and the virtuous. 

"Next on the list of particular qualifications in a female, formatrimonial life, I place COMMON SENSE. In the view of some, itought to precede moral excellence. A person, it is said, who isdeficient in common sense, is, in proportion to the imbecility, unfit for _social_ life, and yet the same person might possess akind of negative excellency, or perhaps even a species of piety. This view appears to me, however, much more specious than sound. 

"By _common sense_, as used in this place, I mean the faculty bymeans of which we see things _as they_ really are. It impliesjudgment and discrimination, and a proper sense of propriety inregard to the common concerns of life. It leads us to form judiciousplans of action, and to be governed by our circumstances in such away as will be generally approved. It is the exercise of reason, uninfluenced by passion or prejudice. To man, it is nearly whatinstinct is to brutes. It is very different from genius or talent, as they are commonly defined; but much better than either. It neverblazes forth with the splendor of noon, but shines with a constantand useful light. To the housewife--but, above all, to themother, --it is indispensable. 

"Whatever other recommendations a lady may possess, she should havean inextinguishable thirst for improvement. No sensible person canbe truly happy in the world, without this; much less qualified tomake others happy. But the genuine spirit of improvement, whereverit exists, atones for the absence of many qualities which wouldotherwise be indispensable: in this respect resembling that'charity' which covers 'a multitude of sins. ' Without it, almosteverything would be of little consequence, --with it, everythingelse is rendered doubly valuable. 

"One would think that every sensible person, of either sex, wouldaspire at improvement, were it merely to avoid the shame of beingstationary like the brutes. Above all, it is most surprising thatany lady should be satisfied to pass a day or even an hour withoutmental and moral progress. It is no discredit to the lower animalsthat--'their little all flows in at once, ' that 'in ages they nomore can know, or covet or enjoy, ' for this is the legitimate resultof the physical constitution which God has given them. But it is farotherwise with the masters and mistresses of creation; for

 "'Were man to live coeval with the sun, The patriarch pupil _should_ be learning still, And dying, leave his lessons half unlearnt. '

"There are, --I am sorry to say it--not a few of both sexes who neverappear to breathe out one hearty desire to rise, intellectually ormorally, with a view to the government of themselves or others. They love themselves supremely--their friends subordinately--theirneighbors, perhaps not at all. But neither the love they bear tothemselves or others even leads them to a single series of any sortof action which has for its ultimate object the improvement ofanything higher than the condition of the mere animal. Dress, personal appearance, equipage, style of a dwelling or its furniture, with no other view, however, than the promotion of mere physicalenjoyment, is the height of their desires for improvement!

"Talk to them of elevating the intellect or improving the heart, and they admit it is true; but they go their way and pursue theiraccustomed round of folly again. The probability is, that thoughthey assent to your views, they do not understand you. It requires astretch of charity to which I am wholly unequal, to believe thatbeings who ever conceived, for one short moment, of the height towhich their natures may be elevated, should sink back" without asingle struggle, to a mere selfish, unsocial, animal life;--to lyingin bed ten or twelve hours daily, rising three or four hours laterthan the sun, spending the morning in preparation at the glass, theremainder of the time till dinner in unmeaning calls, the afternoonin yawning over a novel, and the evening in the excitement of thetea-table and the party, and the ball-room, to retire, perhaps atmidnight, with the mind and body and soul in a feverish state, totoss away the night in vapid or distressing dreams. 

"How beings endowed with immortal souls can be contented to whileaway precious hours in a manner so useless, and withal sodispleasing to the God who gave them their time for the improvementof themselves and others, is to me absolutely inconceivable! Yet itis certainly done; and that not merely by a few solitary individualsscattered up and down the land; but in some of our most populouscities, by considerable numbers. 

"Should the young man who is seeking an 'help meet, ' chance to fallin with such _beings_ as these--and some we fear there are in almostevery part of our land, --let him shun them as he would the 'chokedamp' of the cavern. 

"Their society would extinguish, rather than fan the flame of everygenerous or benevolent-feeling that might be kindling in his bosom. _With_ the fond, the ardent, the never-failing desire to improve, physically, intellectually, and morally, there are few females whomay not make tolerable companions for a man of sense;--_without_ it, though a young lady were beautiful and otherwise lovely beyondcomparison, wealthy as the Indies, surrounded by thousands of themost worthy friends, and even talented, let him beware! Betterremain in celibacy a thousand years (could life last so long) greatas the evil may be, than form a union with such an object. Heshould pity, and seek her reformation, if not beyond the boundsof possibility; but love her he should not! The penalty will beabsolutely insupportable. 

"One point ought to be settled, --I think unalterably settled--beforematrimony. It ought indeed to be settled in early life, but it isbetter late, perhaps, than never. Each of the parties shouldconsider themselves as sacredly pledged, in all cases, to yield toconviction. I have no good opinion of the man who expects his wifeto yield her opinion to his, on every occasion, unless she isconvinced. I say on _every occasion_; for that she sometimes oughtto do so, seems to be both scriptural and rational. It would be veryinconvenient to call in a third person as an umpire upon everyslight difference of opinion between a young couple, besides beingvery humiliating. But if each maintain, with pertinacity, theiropinion, what can be done? It does seem to me that every sensiblewoman, who feels any good degree of confidence in her husband, willperceive the propriety of yielding her opinion to his in such cases, where the matter is of such a nature that it cannot be delayed. 

"But there are a thousand things occurring, in which there is nonecessity of forming an immediate opinion, or decision, except fromconviction. I should never like the idea of a woman's conforming toher husband's views to please him, merely, without consideringwhether they are correct or not. It seems to me a sort of treasonagainst the God who gave her a mind of her own, with an intentionthat she should use it. But it would be higher treason still, inmale or female, not to yield, when actually convinced. 

"Without the knowledge and the love of domestic concerns, even thewife of a peer is but a poor affair. It was the fashion, in formertimes, for ladies to understand a great deal about these things, andit would be very hard to make me believe that it did not tend topromote the interests and honor of their husbands. 

"The concerns of a great family never can be _well_ managed, if left_wholly_ to hirelings; and there are many parts of these affairsin which it would be unseemly for husbands to meddle. Surely, nolady can be too high in rank to make it proper for her to be wellacquainted with the character and general demeanor of all the femaleservants. To receive and give character is too much to be left to aservant, however good, whose service has been ever so long, oracceptable. 

"Much of the ease and happiness of the great and rich must depend onthe character of those by whom they are assisted. They live underthe same roof with them; they are frequently the children of theirtenants, or poorer neighbors; the conduct of their whole lives mustbe influenced by the examples and precepts which they here imbibe;and when ladies consider how much more weight there must be in oneword from them, than in ten thousand word from a person who, callher what you like, is still _fellow servant, _ it does appear strangethat they should forego the performance of this at once importantand pleasing part of their duty. 

"I am, however, addressing myself, in this work, to persons in themiddle ranks of life; and here a knowledge of domestic affairs is sonecessary in every wife, that the lover ought to have it continuallyin his eye. Not only a knowledge of these affairs--not only to knowhow things _ought to be done_, but how to _do them_; not only toknow what ingredients ought to be put into a pie or a pudding, butto be able _to make_ the pie or the pudding. 

"Young people, when they come together, ought not, unless they havefortunes, or are to do unusual business, to think about _servants_!Servants for what! To help them eat, and drink, and sleep? Whenthey have children, there must be some _help_ in a farmer's ortradesman's house, but until then, what call is there for a servantin a house, the master of which has to _earn_ every mouthful thatis consumed?

"Eating and drinking come _three times every day_; they must come;and, however little we may, in the days of our health and vigor, care about choice food and about cookery, we very soon get _tired_of heavy or burnt bread, and of spoiled joints of meat. We bear themfor once or twice perhaps; but about the third time, we begin tolament; about the fifth time, it must be an extraordinary affairthat will keep us from complaining; if the like continue for a monthor two, we begin to _repent_; and then adieu to all our anticipateddelights. We discover, when it is too late, that we have not got ahelp-mate, but a burden; and, the fire of love being damped, theunfortunately educated creature, whose parents are more to blamethan she is, unless she resolve to learn her duty, is doomed to leada life very nearly approaching to that of misery; for, howeverconsiderate the husband, he never can esteem her as he would havedone, had she been skilled in domestic affairs. 

"The mere _manual_ performance of domestic labors is not, indeed, absolutely necessary in the female head of the family ofprofessional men; but, even here, and also in the case of greatmerchants and of gentlemen living on their fortunes, surely the headof the household ought to be able to give directions as to thepurchasing of meal, salting meat, making bread, making preserves ofall sorts; and ought to see the things done. 

"The lady ought to take care that food be well cooked that there bealways a sufficient supply; that there be good living without waste;and that in her department, nothing shall be seen inconsistent withthe rank, station, and character of her husband. If he have askilful and industrious wife, he will, unless he be of a singularlyfoolish turn, gladly leave all these things to her absolutedominion, controlled only by the extent of the whole expenditure, ofwhich he must be the best judge. 

"But, in a farmer's or a tradesman's family, the manual performanceis absolutely necessary, whether there be domestics or not. No oneknows how to teach another so well as one who has done, and can do, the thing himself. It was said of a famous French commander, that, in attacking an enemy, he did not say to his men '_go_ on, ' but'_come_ on;' and, whoever has well observed the movements ofdomestics, must know what a prodigious difference there is in theeffect of the words, _go_ and _come_. 

"A very good rule would be, to have nothing to eat, in a farmer's ormechanic's house, that the mistress did not know how to prepare andto cook; no pudding, tart, pie or cake, that she did not know how tomake. Never fear the toil to her: exercise is good for health; andwithout health there is no beauty. Besides, what is the labor insuch a case? And how many thousands of ladies, who idle away theday, would give half their fortunes for that sound sleep which thestirring housewife seldom fails to enjoy. 

"Yet, if a young farmer or mechanic _marry_ a girl, who has beenbrought up only to '_play music_, ' to _draw_, to _sing_, to wastepaper, pen and ink in writing long and half-romantic letters, and tosee shows, and plays, and read novels;--if a young man do marry suchan unfortunate young creature, let him bear the consequences withtemper. Let him be _just_. Justice will teach him to treat her withgreat indulgence; to endeavor to persuade her to learn her businessas a wife; to be patient with her; to reflect that he has taken her, being apprized of her inability; to bear in mind, that he was, orseemed to be, pleased with her showy and us less acquirements; andthat, when the gratification of his passion has been accomplished, he is unjust, and cruel, and unmanly, if he turn round upon her, and accuse her of a want of that knowledge, which he well knew, beforehand, she did not possess. 

"For my part, I do not know, nor can I form an idea of, a moreunfortunate being than a girl with a mere boarding-school education, and without a fortune to enable her to keep domestics, when married. Of what _use_ are _her_ accomplishments? Of what use her music, herdrawing, and her romantic epistles? If she should chance to possessa sweet disposition, and good nature, the first faint cry of herfirst babe drives all the tunes and all the landscapes, and all theimaginary beings out of her head forever. 

"The farmer or the tradesman's wife has to _help earn_ a provisionfor her children; or, at the least, to help to earn a store forsickness or old age. She ought, therefore, to be qualified to begin, at once, to assist her husband in his earnings. The way in which shecan most efficiently assist, is by taking care of his property; byexpending his money to the greatest advantage; by wasting nothing, but by making the table sufficiently abundant with the leastexpense. 

"But how is she to do these things, unless she has been _brought up_to understand domestic affairs? How is she to do these things, ifshe has been taught to think these matters beneath her study? How isthe man to expect her to do these things, if she has been so bred, as to make her habitually look upon them as worthy the attention ofnone but low and ignorant women?

"_Ignorant_, indeed! Ignorance consists in a want of knowledge ofthose things which your calling or state of life naturally supposesyou to understand. A ploughman is not an ignorant man because hedoes not know how to read. If he knows how to plough, he is notto be called an ignorant man; but a wife may be justly called anignorant woman, if she does not know how to provide a dinner forher husband. It is cold comfort for a hungry man, to tell him howdelightfully his wife plays and sings. _Lovers_ may live on veryaerial diet, but husbands stand in need of something more solid; andyoung women may take my word for it, that a constantly clean table, well cooked victuals, a house in order, and a cheerful fire, willdo more towards preserving a husband's heart, than all the'accomplishments' taught in all the 'establishments' in the worldwithout them. "[13]

[Footnote 13: Young Man's Guide. ]

Other considerations might be urged on the young of both sexes, as prerequisites to a hopeful and a happy marriage. But if thereflections already offered are duly heeded, they will enable thosewho are influenced by them, to secure the blessings and escape theevils of the marriage state. As a general remark, I would suggestthat in selecting a companion for a connection so lasting, it shouldbe a leading object to find as great a similarity of opinions, habits, tastes, and feelings, as possible. This is especiallyimportant in regard to religious sentiments. It is a seriousmisfortune for a young married couple to find themselves differingmaterially on the subject of religion. This is more particularly anevil when both are strongly attached to their respective opinions, and anxious to attend different churches. I have frequently knownthis greatly to embitter the cup of domestic enjoyment. Wherehusband and wife can sympathize in each other's sentiments--can walktogether to the house of God, with their children--can strengthenand enlighten one another in regard to the great truths to whichthey there listen--can unite in instructing their family in the samedoctrines and principles of Christianity--it opens one of thehighest and sweetest sources of domestic happiness. But an absenceof this unity in religious opinions, is liable to lead to frequentdisputations and contentions, which often result in recriminations, and hard and bitter feelings. There are not wanting instances wherethe most serious difficulties and the greatest unhappiness havegrown out of these disagreements. Hence it is both proper andneedful, to admonish the young, in choosing a wife or a husband, tomake a concurrence in religious faith, one of the great essentialsrequisite to a union. 

In case of a different result--when husband and wife unfortunatelyfind a wide disparity in the leading doctrines of theirreligion--they should seek to make the best of their misfortune, and guard against allowing it to prove a bone of contention in theirmidst. They should agree to disagree in forbearance and love. Theyshould respect each other's views, and be cautious not to say or dothat which can cast disparagement on their respective sentiments. Neither should demand or expect the other to abandon his or herdoctrines, without full conviction of their erroneous nature. Bothshould be tolerant and forbearing--willing to grant the other thesame freedom of opinion they claim for themselves. 

It should be an established rule with husband and wife, to attendthe worship of God together. This is by far the most agreeable andproper procedure. Should it not be pleasant, however, for both toworship statedly in the same church, and listen to the proclamationof the same doctrines, they should arrange their plans to attendeach other's meetings on alternate Sabbaths. This kind and friendlyreciprocity would be fair, just, and honorable to both parties, and might lead ultimately to a similarity of opinions. But for ahusband or a wife to refuse such a concession, and insist that theother shall forsake their attached place of worship, abandon theirsentiments, or remain totally silent in relation to them, on painof having the harmony and peace of the family destroyed--would beto exhibit a spirit totally ungenerous, and in violation of everydictate of the Christian religion. 

I have made these suggestions, not only for the benefit of those whohave recently entered upon married life, but to admonish those whoare unmarried to come to an understanding on this subject, and makeall these arrangements before the consummation of their vows. Or, what is still better, let these considerations convince the youthfulof the necessity of making a similarity of religious sentiment oneof the chief qualifications in forming a tie, which, for good orevil, will connect them with another during the remainder of theearthly journey.