TOTHE YOUNG MENOFMASSACHUSETTSTHIS VOLUME IS AFFECTIONATELYDedicatedBYTHE AUTHOR.
TOTHE YOUNG MENOFMASSACHUSETTSTHIS VOLUME IS AFFECTIONATELYDedicatedBYTHE AUTHOR.
This work comes from one in whose mind present Memories are taking the place of early Hopes. It is specially addressed to those in whose minds future Memories will soon take the place of present Hopes. Hence a fitting occasion presents itself for the statement of a few principles, by whose unerring guidance the exulting Hopes of Youth may always be transformed into the happy Memories of Age.
The Youth of all climes and times have a common attribute. The desire of happiness is a universal desire. God fixes this element in the core of life. Far back in our moral organization, before human conduct can come in to control or modify, this longing for happiness, this hope of future welfare, is radicated in the soul; so that it seems to have been the first attribute which was taken for the constitution of our nature, and around which the other attributes were gathered, rather to have been added to the rest as a secondary or incident. The desire of some form of happiness being secured, as a motive power, it seems to have been left very much to the option of each individual to select his own objects of enjoyment,whether noble or ignoble, and to devise his own means for obtaining them, whether righteous or unrighteous.
The emulous and aspiring youth of a Free People will always find much of their private, and most of their public welfare, indissolubly connected with the institutions and laws of their country. In these, therefore, their interest is both public and personal;—it pertains to the citizen as well as to the man. All great moral questions, though touching them but lightly at first, will come closer and closer home, as long as they live;—growing into greater importance for their posthumous memory than for their living fame, and affecting the fortunes of their posterity even more than their own.
Though all Young Men are substantially alike in their desire of well being, yet, in regard to the guiding principles by which the objects of hope are pursued, in order to obtain happiness, three marked distinctions, or classes, exist among them.
1. There are those who adopt with implicit and unquestioning faith the views of their parents, or of the circle, or caste, into which they were thrown by the accident of birth. They never venture to explore or wander outside of the ideas and opinions among which they were born and bred. For them, an hereditary boundary encloses thought, belief, hope. Whether the opinions amid which they live are insular in their narrowness, or continental in their breadth; whether they belong to the earth, came up from the dark regions below, or descended from the realms of purity above, they are taken into the receptive soul, as unfledged birds take whatever food is offered them, from friend or foe, with closed eye and opened mouth. Even if practically right, therefore, they are never rationally right, for they have never discerned between good and ill; and all their convictions, whether true or untrue, rest upon the foundation of bigotry alone.
2. The second class look eagerly beyond family or caste. They anxiously inquire what views, what dogmas, are in the ascendantamong men,—what party predominates or outvotes, what avowals or professions will most readily open avenues to wealth, propitiate power, win patronage, insure advancement. Finding where the preponderance of forces lies, they attach themselves to the stronger. No matter whether the tide ebbs or flows, they drift with the current. If popular views change, they change, “like a wave driven with the wind and tossed;” like a chameleon, changing its color with every contact.
Some of this class, more sagacious, though not less false to principle, than the rest, ascend an eminence, whence they can survey the direction of forces, mark the future point and period of their union, and then they strike at once for the spot whither those forces are converging They, not less than their fellows, warp eternal principles to suit the vice of the hour, only it is an hour somewhat future, instead of the present one.
3. But there is a third class of Young Men who are true to the sacred instincts of virtue, and devoutly reverent of duty. They seek, not for the time-hallowed, but for the truth-hallowed. They have learnt that, in the divine classification, there are but two great objects in the universe,—God and Mankind. These are the only existences recognized in those two supreme laws, which, by divine prerogative, hold all other laws in their embrace. Hence the two resulting and all-comprehending duties,—love to God and love to Man. The convictions and sentiments which belong to the Brotherhood of the one, stand upon the same basis of authority as those which belong to the Fatherhood of the other. Hence all other entities and possibilities,—opulence, power, fame, genius, things present, or things to come,—are, and forever must be, secondary and subordinate to these primary and everlasting laws. No names so lofty, no multitude so large, that they can abolish these truths, or abstract one jot or tittle from their binding force, in this life, or in any life. They are coëternal with their Author; unchangeable as He, and moral life and moral death wait upon their award.
When the Young Man of this class looks within himself, he finds the constitution of his own moral nature to be such, that annihilation with truth is better than the most favored existence with error. And when he looks without himself, he sees there is a God enthroned above, mightier than every “god of this world,” and that there is a divine law higher than any laws of fallible men. Hence he knows that Right and Truth will assuredly triumph, and that all who oppose them will be scattered as the whirlwind scatters the chaff. The patriarchs sold Joseph into Egypt; yet God was with him, and raised him to honor, and at last put the lives of his treacherous brethren into his hands.
Whatever may be the peculiar madness of the hour, in whatever direction the gauds of wealth may beckon, or the prizes of ambition call, let the Young Man remember,thatonly can be honorable which is just, that only can be safe which is right. Hence, though the perfumed breezes of flattery may entice him on one side, and a storm of maledictions beat fiercely against him on the other, let him consecrate himself to Justice and Truth, and be inspired with the faith that, though the earth should quake or the heavens fall, an omniscient eye will over-watch, and an omniscient arm will protect him.
Among the wiles of the sorceress that beguile the young to their ruin there is no more seductive, yet fallacious temptation, than the value which seems to belong to the passing hour, and to the pleasures it may bring. How infinitely small a part of existence is the present day, or year! How insignificant its point compared with the ages to come! What are its huzzas, its ostentation, and its pride, when placed in the balance against the eternity of rewards that crown allegiance to duty? O, how insane and fatuous to barter the undecaying honors of the future for the transitory joys of the present! In the future, lies the wealth of every man; the present is only an opportunity to make its title secure. The temporizer must snatch from hour to hour at some new expedient, which,if he fails to seize, he sinks to perdition. The virtuous man binds himself to a principle, and soars securely through all worlds.
Nothing stands upon a more adamantine basis of truth than the principles which decide between Human Freedom and Human Slavery. These eternal principles happen now, in a peculiar degree, to be implicated in the shifting and uncertain current of politics; and political storms may seem for a time to overwhelm them. But the cloud which obscures the sun does not annihilate it; and these principles are sure to emerge and shine unclouded in their native splendor forever. Every act, whether of individuals or of governments, whether committed in past days or in our day, which compromises the sacred principles of Human Freedom, or postpones its interests to other interests, is set down, in the calendar of fate, for ultimate and universal execration. This is just as certain as it is that the great crimes of the race committed in past ages,—the persecutions of the early Christians, the tortures of the Inquisition, or the atrocities of the African Slave trade,—are now condemned by the awful verdict of history and the ever-sounding reprobation of mankind. In the spread of Christianity, in the advance of civilization, in the moral development of the people, a tribunal is now preparing, which will pronounce sentence of condemnation against the abetters of slavery, to be promulgated as from Sinai, and preserved in the archives of eternity. The Progress of the Age bears us on, not only to a forward, but to an upward point; and what we now say against the apostates to duty and the traitors of mankind, in past ages, however much they may have been honored, caressed, and rewarded in their day, will soon be said of every one amongst ourselves who leads or joins the band of conspirators against the Rights of Man.
Every Young Man, however obscure or powerless he may seem, can do something for the cause of freedom. Whatever disadvantages the youth may labor under, they have one all-compensating advantage. A longer period of life is before them, and deeds which can only be accomplished through years of labor, they canachieve. But our success depends infinitely less upon our strength than upon our motive. When we supply the virtuous will, God supplies the power; so that the result corresponds, not to our weakness, but to his omnipotence. We are thus made able
——“to joinOur partial movements with the master wheelOf the great world,and serve that sacred end,Which He, the unerring Reason, keeps in view.”
——“to joinOur partial movements with the master wheelOf the great world,and serve that sacred end,Which He, the unerring Reason, keeps in view.”
——“to joinOur partial movements with the master wheelOf the great world,and serve that sacred end,Which He, the unerring Reason, keeps in view.”
——“to join
Our partial movements with the master wheel
Of the great world,and serve that sacred end,
Which He, the unerring Reason, keeps in view.”
Those Young Men of Massachusetts, then, of the noble lineage of the Pilgrims, who have been nursed amid the influences of sanctuary and school, in whose bosoms is the sacred depository of future and boundless hopes, but who are now counselled to abandon their integrity, who are brought into peril of being corrupted by the lures of wealth, or fascinated by the dazzling of worldly honors, or swept away by the pressure of the multitude that do evil, I adjure to stand fast and immovable on those sacred and eternal principles of Human Liberty which came down to usthroughthe fires of oppression and the agony and blood of martyrs, but camefromGod;—principles that can never suffer the decays of time, which kings nor senates of kings can ever abolish, and which, however much the passions of men may seek to taint or defile them, are ever beautiful and fair, as the names of all their disciples shall hereafter be. I call upon Young Men to throw themselves forward in imagination into middle life, or old age, and there behold how these mighty questions will look in the retrospect of time, when the brilliant robes which now gild the tempter are gone, and only the ghastly fiend remains; when the passion that prompted the crime is dead, and only the remorse survives. Think not of luxury, or wealth, or ignoble ease, but only of an heroic conflict, careless of the present strength of the foe. Take no bribe from the hand of power, in whatever disguise of beauty it may come, but spurn it and its author alike. Let your future manhood realize the generous aspirations of your youth; and, amid the seductions of the present hour, prize only the jubilantmemories you can lay up for old age. It may grieve you to break friendships, but truth and duty are your nearest friends. It may be painful to live amongst those who upbraid and condemn you; but be a coward when virtue is in peril, and your own accusing conscience you must live with forever. Study those exemplars of excellence who came purified and resplendent out of fiery trials. It is said of Francis the First, that when he read the valorous exploits of Gaston de Foix, he wept tears of emulation. Rejoice, then, though marshalled in the fore front of battle when the Rights of Humanity are in danger, and you shall rejoice again and forever in their triumph. Read and ponder what was so nobly said by one of the heathen of the old world, and be ashamed, yea, weep for your country and your kind, if the Christianity of America has fallen below the paganism of Rome. Seneca says,—
“Virtue covets danger; and whatever may be her aim, she never stops to consider how much she may suffer, since her sufferings are a part of her glory. Military men glory in their scars. With exultation they point us to their blood flowing in an honorable cause. Though they who returnunharmedfrom the field of battle may have done as many and as noble deeds, yet it is thewoundedsoldier who receives double honors. God provides for those whom he would make most honorable, by furnishing them with opportunities for achieving valiant and noble deeds. Hence he strews difficulties along their path. It is in the storm you see who is worthy to be a pilot; and in battle, who is the soldier.... How can I know with what constancy and endurance one will bear up against reproach and obloquy and popular odium, if he has grown old amidst the applauses of the world, if he has never encountered misfortune, and has been followed by the indiscriminating favor of men?... Be not affrighted, I beseech you, at the dangers which were intended by the immortal gods only as stimulants to exertion. The season of calamity is virtue’s opportunity.They, rather, are to be esteemed wretched, who lie torpid in luxurious ease, whom a sluggish calm detains on the great voyage, like vessels that lie weltering on a sea without a gale. Whom God approves and loves, he exercises, and tries them again and again, and thus inures them to hardship; but those whom he designs to enervate, he spares and indulges and saves them from impending ills.... Thebravestof the army are they whom the commander selects for the most perilous service. Thegeneral details his choicest men to send on secret expeditions by night, or to explore an unknown way, or to dislodge a garrison from their entrenchments. No man chosen for such an enterprise is ever heard to say, ‘My commander has wronged and dishonored me,’ but rather, ‘He has known well whom to choose.’ Such, too, is the language of those who are required to suffer what would make the timid and the ignoble weep. We stand honored in the divine regards when the great experiment,how much human nature can endure for a virtuous cause, is tried in ourselves.... As teachers deal with their scholars, so God deals with good men. He demands most of those in whom he has most confidence.”
“Virtue covets danger; and whatever may be her aim, she never stops to consider how much she may suffer, since her sufferings are a part of her glory. Military men glory in their scars. With exultation they point us to their blood flowing in an honorable cause. Though they who returnunharmedfrom the field of battle may have done as many and as noble deeds, yet it is thewoundedsoldier who receives double honors. God provides for those whom he would make most honorable, by furnishing them with opportunities for achieving valiant and noble deeds. Hence he strews difficulties along their path. It is in the storm you see who is worthy to be a pilot; and in battle, who is the soldier.... How can I know with what constancy and endurance one will bear up against reproach and obloquy and popular odium, if he has grown old amidst the applauses of the world, if he has never encountered misfortune, and has been followed by the indiscriminating favor of men?... Be not affrighted, I beseech you, at the dangers which were intended by the immortal gods only as stimulants to exertion. The season of calamity is virtue’s opportunity.They, rather, are to be esteemed wretched, who lie torpid in luxurious ease, whom a sluggish calm detains on the great voyage, like vessels that lie weltering on a sea without a gale. Whom God approves and loves, he exercises, and tries them again and again, and thus inures them to hardship; but those whom he designs to enervate, he spares and indulges and saves them from impending ills.... Thebravestof the army are they whom the commander selects for the most perilous service. Thegeneral details his choicest men to send on secret expeditions by night, or to explore an unknown way, or to dislodge a garrison from their entrenchments. No man chosen for such an enterprise is ever heard to say, ‘My commander has wronged and dishonored me,’ but rather, ‘He has known well whom to choose.’ Such, too, is the language of those who are required to suffer what would make the timid and the ignoble weep. We stand honored in the divine regards when the great experiment,how much human nature can endure for a virtuous cause, is tried in ourselves.... As teachers deal with their scholars, so God deals with good men. He demands most of those in whom he has most confidence.”
West Newton, October, 1851.