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A N A D D R ESS
DELIVERED BEFoRE THE SENIOR CLASS IN DIVINITY College, CAMBRIDGE, SUNDAY EVENING, JULY 15, 1838.
N this refulgent summer it has been a luxury to draw the breath of life. The grass grows, the buds burst, the meadow is spotted with fire and gold in the tint of flowers. The air is full of birds, and sweet with the breath of the pine, the balm-of-Gilead, and the new hay. Night brings no gloom to the heart with its welcome shade. Through the transparent darkness the stars pour their almost spiritual rays. Man under them seems a young child, and his huge globe a toy. The cool night bathes the world as with a river, and prepares his eyes again for the crimson dawn. The mystery of nature was never displayed more happily. The corn and the wine have been freely dealt to all creatures, and the never-broken. silence with which the old bounty goes forward has not yielded yet one word of explanation. One is constrained to respect the perfection of this world, in which our senses converse. How wide ; how rich ; what invitation from every property it gives to every faculty of man In its fruitful soils; in its navigable sea; in its mountains of metal and stone ; in its forests of all woods; in its animals; in its chemical ingredients; in the powers and path of light, heat, attraction, and life, it is well worth the pith and heart of great men to subdue and enjoy it. The planters, the mechanics, the inventors, the astronomers, the builders of cities, and the captains, history delights to honor. But when the mind opens, and reveals the laws which traverse the universe, and make things what they are, then shrinks the great world at once into a mere illustration and fable of this mind. What am I ? and What is asks the human spirit with a curiosity new-kindled, but never to be quenched. Behold these out-running laws, which our imperfect apprehension
can see tend this way and that, but not come full circle. BeE
hold these infinite relations, so like, so unlike ; many, yet one. I would study, I would know, I would admire forever. These works of thought have been the entertainments of the human spirit in all ages. A more secret, sweet, and overpowering beauty appears to man when his heart and mind open to the sentiment of virtue. Then he is instructed in what is above him. He learns that his being is without bound ; that, to the good, to the perfect, he is born, low as he now lies in evil and weakness. That which he venerates is still his own, though he has not realized it yet. He ought. He knows the sense of that grand word, though his analysis fails entirely to render account of it. When in innocency, or when by intellectual perception, he attains to say, -“I love the Right; Truth is beautiful within and without, forevermore. Wirtue, I am thine : save me : use me: thee will I serve, day and night, in great, in small, that I may be not virtuous, but virtue '; — then is the end of the creation answered, and God is well pleased. The sentiment of virtue is a reverence and delight in the presence of certain divine laws. It perceives that this homely game of life we play covers, under what seem foolish details, principles that astonish. The child amidst his bawbles is learning the action of light, motion, gravity, muscular force; and in the game of human life, love, fear, justice, appetite, man, and God, interact. These laws refuse to be adequately stated. They will not be written out on paper, or spoken by the tongue. They elude our persevering thought; yet we read them hourly in each other's faces, in each other's actions, in our own remorse. The moral traits which are all globed into every virtuous act and thought, — in speech, we must sever, and describe or suggest by painful enumeration of many particulars. Yet, as this sentiment is the essence of all religion, let me guide your eye to the precise objects of the sentiment, by an enumeration of some of those classes of facts in which this element is conspicuous. The intuition of the moral sentiment is an insight of the perfection of the laws of the soul. These laws execute themselves. They are out of time, out of space, and not subject to circumstance. Thus; in the soul of man there is a justice whose retributions are instant and entire. He who does a good deed, is instantly ennobled. He who does a mean deed, is by the action itself contracted. He who puts off impurity, thereby puts on purity. If a man is at heart just, then in so far is he God; the safety of God, the immortality of God, the majesty of God, do enter into that man with justice. If a man dissemble, deceive, he deceives himself, and goes out of acquaintance with his own being. A man in the view of absolute goodness, adores, with total humility. Every step so downward, is a step upward. The man who renounces himself, comes to himself. See how this rapid intrinsic energy worketh everywhere, righting wrongs, correcting appearances, and bringing up facts to a harmony with thoughts. Its operation in life, though slow to the senses, is, at last, as sure as in the soul. By it, a man is made the Providence to himself, dispensing good to his goodness, and evil to his sin. Character is always known. Thefts never enrich; alms never impoverish; murder will speak out of stone walls. The least admixture of a lie — for example, the taint of vanity, the least attempt to make a good impression, a favorable appearance — will instantly vitiate the effect. But speak the truth, and all nature and all spirits help
you with unexpected furtherance. Speak the truth, and all
things alive or brute are vouchers, and the very roots of the grass underground there, do seem to stir and move to bear you witness. See again the perfection of the Law as it ap
plies itself to the affections, and becomes the law of society.
As we are, so we associate. The good, by affinity, seek the good; the vile, by affinity, the vile. Thus of their own volition, souls proceed into heaven, into hell. These facts have always suggested to man the sublime creed, that the world is not the product of manifold power, but of one will, of one mind; and that one mind is everywhere active, in each ray of the star, in each wavelet of the pool; and whatever opposes that will is everywhere balked and baffled, because things are made so, and not otherwise. Good is positive. Evil is merely privative, not absolute: it is like cold, which is the privation of heat. All evil is so much death or nonentity. Benevolence is absolute and real. So much benevolence as a man hath, so much life hath he. For all things proceed out of this same spirit, which is differently named love, justice, temperance, in its different applications, just as the ocean receives different names on the several shores which it washes. All things proceed out of the same spirit, and all things conspire with it. Whilst a man seeks good ends, he is strong by the whole strength of nature. In so far as he roves from these ends, he bereaves himself of power, of