of God, for of this I have nothing to say in this volume—but from his fellow men. And although he may have never performed a single action from a desire to obey God, and make his fellow men really better, as well as happier, he may still have been exceedingly useful, compared with a large proportion of mankind.
But suppose a young man possesses a character of this stamp—and such there are. How is he ennobled, how is the dignity of his nature advanced, how is he elevated from the rank of a mere companion of creatures,—earthly creatures, too,—to that of a meet companion and fit associate for the inhabitants of the celestial world, and the Father of all; when to these traits, so excellent and amiable in themselves, is joined the pure and exalted desire to pursue his studies and his employments, his pleasures and his pastimes—in a word, every thing—even the most trifling concern which is worth doing, exactly as God would wish to have it done; and make the means of so doing, his great and daily study?
This, then, brings us to the highest of human motives to action, the love of God. Thou shalt love the Lord thy God supremely, and thou shalt love thy neighbor as thyself, are the two great commands which bind the human family together. When our love to God is evinced by pure love to man, and it is our constant prayer, 'Lord what wilt thou have me to do;' then we come under the influence of motives which are worthy of creatures destined to immortality. When it is our meat and drink, from a sacred regard to the Father of our spirits, and of all things in the universe, material and immaterial, to make every thought, word and action, do good—have a bearing upon the welfare of one or more, and the more the better—of our race, then alone do we come up to the dignity of our nature, and, by Divine aid, place ourselves in the situation for which the God of nature and of grace designed us.
I have thus treated, at greater length than I had at first intended, of the importance of having an elevated aim, and of the motives to action. On the means by which young men are to attain this elevation, it is the purpose of this little work to dwell plainly and fully. These means might be classed in three great divisions; viz. physical, mental, and moral. Whatever relates to the health, belongs to the first division; whatever to the improvement of the mind, the second; and the formation of good manners and virtuous habits, constitutes the third. But although an arrangement of this sort might have been more logical, it would probably have been less interesting to the reader. The means of religious improvement, appropriately so called, require a volume of themselves.
Nothing is more essential to usefulness and happiness in life, than habits of industry. 'This we commanded you,' says St. Paul, 'that if any would not work, neither should he eat.' Now this would be the sober dictate of good sense, had the apostle never spoken. It is just as true now as it was 2,000 years ago, that no person possessing a sound mind in a healthy body, has a right to live in this world without labor. If he claims an existence on any other condition, let him betake himself to some other planet.
There are many kinds of labor. Some which are no less useful than others, are almost exclusively mental. You may make your own selection from a very wide range of employments, all, perhaps, equally important to society. But something you must do. Even if you happen to inherit an ample fortune, your health and happiness demand that you should labor. To live in idleness, even if you have the means, is not only injurious to yourself, but a species of fraud upon the community, and the children,—if children you ever have,—who have a claim upon you for what you can earn and do.
Let me prevail with you then, when I urge you to set out in life fully determined to depend chiefly on yourself, for pecuniary support; and to be in this respect, independent. In a country where the general rule is that a person shall rise,—if he rise at all,—by his own merit, such a resolution is indispensable. It is usually idle to be looking out for support from some other quarter. Suppose you should obtain a place of office or trust through the friendship, favor, or affection of others; what then? Why, you hold your post at uncertainties. It may be taken from you at almost any hour. But if you depend on yourself alone, in this respect, your mountain stands strong, and cannot very easily be moved.
He who lives upon any thing except his own labor, is incessantly surrounded by rivals. He is in daily danger of being out-bidden; his very bread depends upon caprice, and he lives in a state of never ceasing fear. His is not, indeed, the dog's life, 'hunger and idleness,' but it is worse; for it is 'idleness with slavery;' the latter being just the price of the former.
Slaves, are often well fed and decently clothed; but they dare not speak. They dare not be suspected even to think differently from their master, despise his acts as much as they may;—let him be tyrant, drunkard, fool, or all three at once, they must either be silent, or lose his approbation. Though possessing a thousand times his knowledge, they yield to his assumption of superior understanding; though knowing it is they who, in fact, do all that he is paid for doing, it is destruction to them to seem as if they thought any portion of the service belonged to themselves.
You smile, perhaps, and ask what all this tirade against slavery means. But remember, there is slavery of several kinds. There is mental slavery as well as bodily; and the former is not confined to any particular division of the United States.
Begin, too, with a determination to labor through life. There are many who suppose that when they have secured to themselves a competence, they shall sit with folded arms, in an easy chair, the rest of their days, and enjoy it. But they may be assured that this will never do. The very fact of a person's having spent the early and middle part of life in active usefulness, creates a necessity, to the body and mind, of its continuance. By this is not meant that men should labor as hard in old age, even in proportion to their strength, as in early life. Youth requires a great variety and amount of action, maturity not so much, and age still less. Yet so much as age does, in fact, demand, is more necessary than to those who are younger. Children are so tenacious of life, that they do not appear to suffer immediately, if exercise is neglected; though a day of reckoning must finally come.
Hence we see the reason why those who retire from business towards the close of life, so often become diseased, in body and mind; and instead of enjoying life, or making those around them happy, become a source of misery to themselves and others.
Most people have a general belief in the importance of industrious habits; and yet not a few make strange work in endeavoring to form them. Some attempt to do it by compulsion; others by flattery. Some think it is to be accomplished by set lessons, in spite of example; others by example alone.
A certain father who was deeply convinced of the importance of forming his sons to habits of industry, used to employ them whole days in removing and replacing heaps of stones. This was well intended, and arose from regarding industry as a high accomplishment; but there is some danger of defeating our own purpose in this way, and of producing disgust. Besides this, labor enough can usually be obtained which is obviously profitable.
All persons, without exception, ought to labor more or less, every day in the open air. Of the truth of this opinion, the public are beginning to be sensible; and hence we hear much said, lately, about manual labor schools. Those who, from particular circumstances, cannot labor in the open air, should substitute in its place some active mechanical employment, together with suitable calisthenic or gymnastic exercises.
It is a great misfortune of the present day, that almost every one is, by his own estimate, raised above his real state of life. Nearly every person you meet with is aiming at a situation in which he shall be exempted from the drudgery of laboring with his hands.
Now we cannot all become 'lords' and 'gentlemen,' if we would. There must be a large part of us, after all, to make and mend clothes and houses, and carry on trade and commerce, and, in spite of all that we can do, the far greater part of us must actually work at something; otherwise we fall under the sentence; 'He who will not work shall not eat.' Yet, so strong is the
