A third, who begins his existence in Turkey, is carried early to the mosque; taught to lisp with profound reverence the name of Mohammed; habituated to repeat the prayers and sentences of the Koran as the means of eternal life; and induced, in a manner irresistible, to complete his title to Paradise by a pilgrimage to Mecca.
The Hindu infant grows into a religious veneration for the cow; and perhaps never doubts that, if he adds to this solemn devotion to Juggernaut, the Gooroos, and the Dewtahs, and performs carefully his ablutions in the Ganges, he shall wash away all his sins, and obtain, by the favor of Brahma, a seat among the blest.
In our own favored country, one child is born of parents devoted solely to this world. From his earliest moments of understanding, he hears and sees nothing commended but hunting, horse-racing, visiting, dancing, dressing, riding, parties, gaming, acquiring money with eagerness and skill, and spending it in gaiety, pleasure and luxury. These things, he is taught by conversation and example, constitute all the good of man. His taste is formed, his habits are riveted, and the whole character of his soul is turned to them before he is fairly sensible that there is any other good. The question whether virtue and piety are either duties or blessings he probably never asks. In the dawn of life he sees them neglected and despised by those whom he most reverences; and learns only to neglect and despise them also. Of Jehovah he thinks as little, and for the same reason as a Chinese or a Hindu. They pay their devotions to Fo and to Juggernaut: he his to money and pleasure. Thus he lives, and dies, a mere animal; a stranger to intelligence and morality, to his duty and his God.
Another child comes into existence in the mansion of knowledge and virtue. From his infancy, his mind is fashioned to wisdom and piety. In his infancy he is taught and allured to remember his Creator; and to unite, first in form and then in affection, in the household devotions of the morning and evening. God he knows almost as soon as he can know anything. The presence of that glorious being he is taught to realize almost from the cradle; and from the dawn of intelligence to understand the perfections and government of his Creator. His own accountableness, as soon as he can comprehend it, he begins to feel habitually, and always. The way of life through the Redeemer is early, and regularly explained to him by the voice of parental love; and enforced and endeared in the house of God. As soon as possible, he is enabled to read, and persuaded to "search the Scriptures." Of the approach, the danger and the mischiefs of temptations, he is tenderly warned. At the commencement of sin, he is kindly checked in his dangerous career. To God he was solemnly given in baptism. To God he was daily commended in fervent prayer. Under this happy cultivation he grows up "like an olive-tree in the courts of the Lord"; and, green, beautiful and flourishing, he blossoms; bears fruit; and is prepared to be transplanted by the divine hand to a kinder soil in the regions above.
How many, and how great, are the differences in these several children! How plainly do they all, in ordinary circumstances, arise out of their birth! From their birth is derived, of course, the education which I have ascribed to them; and from this education spring in a great measure both character and their destiny. The place, the persons, the circumstances, are here evidently the great things which, in the ordinary course of Providence, appear chiefly to determine what the respective men shall be; and what shall be those allotments which regularly follow their respective characters. As, then, they are not at all concerned in contriving or accomplishing either their birth or their education; it is certain that, in these most important particulars, the way of man is not in himself. God only can determine what child shall spring from parents, wise or foolish, virtuous or sinful, rich or poor, honorable or infamous, civilized or savage, Christian or heathen.
I wish it to be distinctly understood, and carefully remembered, that "in the moral conduct of all these individuals no physical necessity operates." Every one of them is absolutely a free agent; as free as any created agent can be. Whatever he does is the result of choice, absolutely unconstrained.
Let me add, that not one of them is placed in a situation in which, if he learns and performs his duty to the utmost of his power, he will fail of being finally accepted.
Secondly. The doctrine is strikingly evident from this great fact, also, that the course of life, which men usually pursue, is very different from that which they have intended.
Human life is ordinarily little else than a collection of disappointments. Rarely is the life of man such as he designs it shall be. Often do we fail of pursuing, at all, the business originally in our view. The intentional farmer becomes a mechanic, a seaman, a merchant, a lawyer, a physician, or a divine. The very place of settlement, and of residence through life, is often different, and distant, from that which was originally contemplated. Still more different is the success which follows our efforts.
All men intend to be rich and honorable; to enjoy ease; and to pursue pleasure. But how small is the number of those who compass these objects! In this country, the great body of mankind are, indeed, possest of competence; a safer and happier lot than that to which they aspire; yet few, very few are rich. Here, also, the great body of mankind possess a character, generally reputable; but very limited is the number of those who arrive at the honor which they so ardently desire, and of which they feel assured. Almost all stop at the moderate level, where human efforts appear to have their boundary established in the determination of God. Nay, far below this level creep multitudes of such as began life with full confidence in the attainment of distinction and splendor.