I shall think that the world rightly calls him a philanthropist, when, notwithstanding common faults and infirmities, he receives the spontaneous award of the good husband and father, and the kindness of his nature is reflected in the very air and light of his dwelling.

And,--talk of n.o.ble deeds!--where will you find occasions for, where will you behold manifestations of, a more beautiful self-sacrifice, a more generous heroism, than in the labors and in the endurance of thousands of men and women, shut out from the world's observation in silent nooks and corners of this very city, amidst the relationships and cares and struggles of home? But whether it be in forms of good or evil, we know that the real elements of character, the genuine moral qualities of people, must be expressed there.

And, I remark once more, that at Home we must find _the most essential happiness or misery of life_. The same conditions apply here as those which relate to character. The world is a theatre of _seeming_, and we can hardly tell by what we notice there who is, or who is not, happy. We know that gaiety is often the reckless ripple over depths of despair; and that men will bear up with a smile while untold agony is gnawing at their heart-strings, and will die laughing, in an agony of defiance, under the sword-strokes of fortune. On the other hand we may count some as unfortunate, in whose bosoms, all the while, there are flowing inexhaustible springs of peace, and who derive real joy from what we suppose to be a hard and pitiable lot. But amidst the undisguised realities of home we can form the most correct estimate of a man's condition. In the first place because, as has been remarked, he is there most truly himself. He gains opportunity for reflection, and gives vent to the secret burden of his heart. There he empties the load of his envies, his rivalries, his disappointments; which he has carried before the world m.u.f.fled in courtesy or pride. These, it may be, meet and are re-acted upon by kindred elements; engendered, perhaps, by the very atmosphere which he himself, in the first place, created. Oh! how many rich dwellings there are, crowded with every appointment of luxury, that are only glittering ice-caverns of selfishness and discontent; pavilions of misery, where jangling discord mars the show, and a chill of mutual distrust breathes through the sumptuous apartments, and heartless ostentation presides like a robed skeleton at the feast. You feel that nothing is genial or spontaneous there. The courtesy is dreary etiquette, and the laughter forced music. You would dine as happily with the forms on the canvas, with the cold marbles in the hall. For all this magnificence is nothing more than a gorgeous pall over dead affections--nothing more than the coronation of a living woe.

"Better is a dinner of herbs," says the wise man, "where love is, than a stalled ox and hatred therewith." And many a home exists where there _is_ but little more than a dinner of herbs, which affection and mutual loyalty, and sweet dispositions, convert into a palace. And there are fixed boundaries of peace, that society cannot encroach upon, while the processions of ambition and pleasure and ceaseless pursuit, pa.s.s by its windows and disturb it not. Here the good man and the brave man--the man who has n.o.bly discharged his duty at whatever cost--is respected and understood. Hither he can retreat beyond the shots of calumny which have torn the ensign of his good name; beyond the deceit of men, which halts at the threshold. Here he can look calmly out upon the changes of fortune and the frowns of the world. Here his perplexed spirit finds inspirations of strength, and s.p.a.ce for rest. There is no happiness in life, there is no misery, like that growing out of the dispositions which consecrate or desecrate a Home.

Moreover, the elements of profoundest joy or suffering are there, because there are unfolded the deepest experiences of our mortal lot.

There transpire those events which const.i.tute the _eras_ of our existence. There, day by day, grows the sentiment of filial veneration and love. There is the joy of wedded felicity. There wells up in the heart the first strange gush of parental affection. There comes the intimation of awful change staring upon us with the face of death.

There falls the shadow of the funeral train, pa.s.sing across the threshold. There breaks in upon us the sense of bereavement, in the vacant chambers; where the familiar foot-step patters, where the familiar voice is heard no more. From the very nature of things, the profoundest happiness and misery of human life must be experienced among the conditions of Home.

Having thus in some respects considered what Home _must_ be, I have virtually antic.i.p.ated whatever may be said in the second division of this discourse respecting what Home _ought_ to be.

Thus, as it is the earliest and most influential school, it behoves every one who is bound by its responsibilities to make it an agent of the _best culture_. The great subject of Home Education, is of itself enough for a series of discourses; and I have not room to lay down even the general propositions which belong to it, much less for specifications. But I would remind you--and I think the suggestion is especially needed amidst the whirl of city life--that there _is_ such a thing as Home Education, and it presses its claims upon everybody who inhabits a Home. There is such a thing as Home Education, differing from school education, whether of the week day or the Sabbath, and therefore it is a matter we ought to attend to, and not suppose we have done enough when we patronize an academy, or help fill a cla.s.s on Sunday. To every parent--to every influential member of a household--there is committed a charge which can be shifted to no one else; there is an opportunity which no outside teacher possesses. There are some duties in life that we have to look for and to go after; there are others which are pa.s.sed right into our hands, whether we will or not. And this duty of Home Education is of the latter kind. Now, I have just said that I cannot specify here, and even if there were room I am not sure that it would be advisable. For I doubt whether we can give any manual of methods and instruments in this respect, any more than there can be a manual of religious exercises suited to every spiritual peculiarity.

Dispositions, capacities, circ.u.mstances, must create their own methods.

And perhaps the poorest method of all would be some system of domestic education, which the experimenter thinks will do the work exactly. I am somewhat suspicious of systems. I am more than suspicious of any constrained formal method, bringing up children in a mere manual drill, crimping them into a mould of mincing proprieties, and making them speak with an automaton click. Perhaps the most headlong young men that can be found, are those who spent their early days in a sort of strait jacket with a clock-work movement. They were wound up so tight when they were boys, that now they take great pleasure in going fast, and running down.

In other words, having felt their early training to be mere _training_, the moment they strip off the constraint, they plunge into the opposite extreme of _no_ constraint. Nay, I believe that even children who are left to their own instincts, and shoved out into the world to take care of themselves, are generally better balanced, and go with steadier motion than these. Of course, however, neither extreme is right. There is such a thing, I say once more, as Home Education, involving all necessary training and true constraint; and yet not oppressively felt as such, because it is free, informal, and respects the spontaneity of the childish nature. But, whether our Home Education be formal or informal, direct or indirect, there is one kind of education which we are sure to impart. It is the education of example, silent, effective, stronger and more easily apprehended than any set of maxims. I would we were all duly impressed with the responsibilities of Home as they appear in this light; might feel, however we may be absorbed in business or in pleasure, that the young mind and heart are receiving influences, and growing into expressions that in some way will surprise us.

In the next place I observe, that if we display our real dispositions and characters at home, we should recognize it practically as _a sphere of moral discipline_. The family is a divine ordinance--the Home is an inst.i.tution of G.o.d, forecast in the peculiarities of our very nature.

History shows no period when it did not exist, and we discover no tribe so barbarous as to be without it. It is the foundation of all society.

It embosoms the germ and ideal of the State. According to the purity of its relations, the intensity of its sympathies, the inviolability of its rights, a nation's life is high or low, feeble or strong, fickle or enduring. And if it is thus rooted in the nature and the history of man, we may well believe that it affords some of the profoundest occasions for that moral discipline which is the great purpose of our existence upon the earth.

It is certainly the great sphere in which our affections are to be cultivated. Of course I do not mean that this is the limit of their cultivation. But here they are nurtured, and out of this they grow. As love is the Infinite Nature itself, so is it the prevalent sentiment of all life. It has been ordained that this great element should flow through every form of being, linking them together by a common feeling, and lending some interest to the most insignificant. And man has been set in the family relation that this sentiment might be developed.

There is no one in whose heart it does not exist. You cannot find me a being so defaced, so alienated from the common stock of humanity, as to cherish in his bosom no secret fount of love, no fibril of affection linking him to something else. But of this love there are numerous degrees; and the highest forms of it, that go forth in expressions of self-sacrifice and worldwide sympathy, are only developed by culture.

And for this culture there are rich opportunities amidst the relations and sanct.i.ties of Home.

And there is opportunity among these relations also, for active duty, and in its daily tasks and responsibilities, is often ill.u.s.trated that practical lesson which society so much needs--the lesson of mutual help.

It is a school where we may learn endurance and charity. Out of its trials is developed the sense of religious need; and under the shadow of its bereavements we appreciate the glorious vision of Faith. There are other issues in life, where we need these divine helps; none where we feel the need of them more. Those who have stood by the sick-bed and taken the last look of the dearest earthly objects, and yet have lifted hearts of trust, and eyes of transcendent hope, are able to meet the intensest sorrows of the world, and to come out like refined gold. Home, then, should be regarded especially in this light, as a sphere where the richest elements of our moral culture are supplied.

Finally, if at home we find the most essential happiness or misery of life, of course each should do his best to make it the most _attractive_ of all places. He should bring not his worst, but his best temper there.

How many are there who bottle up their wrath all the day long, and uncork it when they get home! They had better reverse the process. If you must chafe under disappointment, and indulge angry pa.s.sion, let it out in the excitement of the world, where the rough friction of business will help you to get rid of it, or where n.o.body has time to care whether you get rid of it or not.

And let _business_ stay where it belongs. Do not interrupt social claims with its speculations; nor drag the counting-room into the parlor.

There are some men with whom business is a disease; they are never easy with it and never rid of it. Thus, perhaps, they acquire a reputation for smartness and enterprise; but they do it, it is to be feared, by putting aside other and more sacred claims.

Nor let him who is the genial companion abroad, be the morose boarder in his own house, reserving his vivacity for society and the lees for the fireside. It is a great deal better to be like the stream that is good and welcome wherever it flows, but is sure to be fresh at its source.

Indeed, there are men who are made up of foam, and sparkle, and who circulate in society, but contribute nothing to the necessaries of life, and are returned empty. It is an unfortunate gift that cheers the world outdoors, but casts only a dreary shadow inside.

Of course, in speaking of the influence of dispositions in making home attractive, I would include the duty of those who stay at home as well as of those who go abroad, and that self-sacrifice and kind hearts should be found as well as brought there. Indeed, if time would allow me to make a theme of what now can be only a hint, I should dwell largely upon _woman's_ influence in this matter.

But home is to be rendered attractive not only by the disposition, but by the customs of its inmates. It must be a place to live, not merely to eat and sleep in; a place where we can find entertainment, and not always leave in search of it. It is really a monstrous folly, this fashionable treatment of home, which leads people to abandon it almost every night in pursuit of pleasure, or else to sweep it with a rout, which considers a household evening very dull, and makes Sunday a day for sleeping and yawning. The central idea of home is _stability_, and this has much less chance to be realized in the city than in the country. In the latter, old forms and landmarks are not so liable to interruption, and the slow process of time works instead of the hand of innovation. But in a city, where a man emigrates before he has fairly settled, and where many move with every May-day, the idea of a homestead is almost obsolete. Elegance, solidity, venerable a.s.sociations, none of these can resist the march of improvement, and the rapid tide of business enterprise. The main streets of a great city in this country, may almost be termed so many dissolving views of perpetual change and renewal. But, perhaps, there is hardly one of us who does not feel that by his or her own exertions the essential element of Home can be made far more abiding than it now is; and where we hear of frivolous daughters and dissipated sons, many a parent may ask the question, "What have I done to cheer and consecrate the household world, and make it more abiding?"

My friends, when I consider the magnitude and importance of the subject now before us, and how many topics of discussion grow out of it--when I think how much must be left entirely unsaid--I entreat you not to suppose that I offer this discourse as anything more than a _suggestion_--a suggestion meant to turn your attention to this subject of Home in the City, and leaving it to the elaboration of your own thoughts. Remember, here abide the deepest springs of social life. The n.o.blest privileges, the greatest duties, find their basis here; and we are taught first "to show piety at Home." And the influence of this inst.i.tution upon all other fields of human action, private or public, is too obvious to mention. All life flows from the centre, outwards; and the citizen who desires the order and purity of the community in which he lives; the philanthropist, who, under all conditions, regards the highest welfare of his race; the Christian, who urges the secret culture of the soul, must look with peculiar solicitude to this inst.i.tution. It is one whose impotence is demonstrated by the strength of the instinct which creates it and clings to it--an instinct which a.s.sociates the most genuine happiness with its sacred enclosure of affection, however rude or poor that spot may be--which, while a man has such a place to call his own, makes him feel that he is somebody, and has some tie and claim in the world; and which, on the other hand, a.s.sociated the most bitter dest.i.tution, the dreariest isolation, with that one word--"Homeless."

How this instinct abides, how long and how far it goes with us, is beautifully ill.u.s.trated in the lines of Goldsmith.

"In all my wand'rings round this world of care, In all my griefs--and G.o.d has giv'n my share, I still had hopes my latest hours to crown, Amidst these humble bow'rs to lay me down; To husband out life's taper at the close, And keep the flame from wasting by repose.

Around my fire an ev'ning group to draw, And tell of all I felt, and all I saw; And, as a hare whom hounds and horns pursue, Pants to the place from whence at first he flew, I still had hopes, my long vexations past, Here to return--and die at Home at last."

Hopes, my friends, which I think glow in the b.r.e.a.s.t.s of most of us, and burst spontaneously from our lips. "Let us," we say, "if our lot may be so ordered--if the lines of duty run not otherwise--let us live at Home." Here, amidst those darkened and brightened a.s.sociations which are woven in the warp and woof of our deepest experience. Here, where gentle memories steal upon us with the shadows of the twilight, and for ever tapestry the walls. Here, where we have held delightful intercourse with man, and secret communion with G.o.d. Here, where we have tried to do our duty, and exercise our love, and to drink with patience the sweet and bitter which our Father mingles in life's mysterious cup. Here, where old friends are always cherished and new ones gladly come. Here, where the dearest ties of earth have bound us in a family circle; and though here and there we find broken links, we still keep hold of them, and they draw us up.

And when on this familiar hearth our own vital lamp burns low, and the golden bowl begins to shudder and the silver cord to untwine, let our last look be upon faces that we best love; let the gates that open into the celestial City be these well-known doors--and thus may we also _die_ at Home!

And this instinct of Home is not attached merely to earthly conditions, but mingles with those aspirations which flow into the illimitable future. As in the vast city we seek some enclosure of our own--some place of shelter for our heads, of sympathy for our hearts; so, respecting the destiny of the soul. In spite of all our philosophy, we cannot be satisfied with the conception of a mere immaterial essence floating hither and thither in immensity. The intellect looks eagerly forward to a boundless and excursive state; but the affections, the sentiments, yearn for some locality--some spot of residence and repose.

We cannot help cherishing the conception of a place where our friends are grouped together, and whither we shall go, though to be united in wider and more glorious relations. And, knowing no better name for it, with eyes of hope and tearful rapture, we look up and call it "Home."

THE ALLIES OF THE TEMPTER.

DISCOURSE VI.

THE ALLIES OF THE TEMPTER.

He that is not with me is against me.--MATTHEW xii. 30.

One of the discourses of the preceding series was devoted to a consideration of the vices--especially the three prominent vices--of great cities. I propose at the present time to speak of the _Influences_, more or less direct, by which these and kindred evils are encouraged. Vice, and moral corruption of any kind, no doubt has its roots in the gross hearts and in the perverted appet.i.tes of men. But the most superficial observer must see that these are nourished not merely by their native soil, but by the social atmosphere which spreads around.

Of course character const.i.tutes the man, and, however this may be affected by circ.u.mstances, it enfolds the consciousness of an original personality acting upon and through and in spite of its conditions.

Nevertheless, the ingredients of this very personality are a.s.similated out of these conditions, and it is difficult to limit or define the subtile elements that blend in the deepest currents of a man's nature.

It is, at least, a simple truism that he differs in one state of society from what he is in another. And, therefore, among the forces which help make up his moral condition, we must calculate the social forces. His virtues are not all self-sustained, and his vices draw nutriment from fine and remote channels. It would be an interesting process to a.n.a.lyze our own habits and temper and cast of thought, and find how much of this is involved with our physical relations. The air we breathe, the house in which we dwell, the very way in which it fronts the sun, the degrees of light and of shade that fall upon us with the flying hours, all weave their delicate influences into the tissues of our being. And how much that we do not suspect comes to us, day by day, in social intercourse, in the bearing of friends, in the tone and air of conversation, in the mere magnetism of the parlor or the street! How much to strengthen or to weaken us; to clear or to cloud our moral atmosphere; to make us fresh and decisive, or to slowly sap our virtue! But it is a more solemn task to compute the influences that proceed _from_ us, and to discover how, unknown to ourselves, we are swaying the circles of other lives.

Why, the mightiest forces go silently. You do not see the gases that compose the vital air. You do not feel the aroma that steals along loaded with poison, or wafts a blessing through the sick man's window.

You do not hear the electric pulse that beats in the summer light and in the drop of dew. Neither can you estimate the mysterious attraction that plays all through this network of social relations, nor the energy of good or of evil with which it is charged not merely from your words and deeds, but from the still reservoir of your example.

When I look around at the prevalent vices of the city, then, and at its various forms of corruption, I am not willing to rest with the mere a.s.sertion, that all this is the fruit of personal sin and folly on the part of those who have yielded to temptation. It _is_ the fruit of personal sin and folly. And we, perhaps, in our serene respectabilities, shrink back and wonder at it. It _is_ strange--is it not?--that the young, the fair, the gifted, should yield themselves to that arch-deceit which has allured and ruined men for six thousand years? Is it not the same old guilt, the same sophistry and foolishness, here in New York, that it always has been? Did it not bear the same Circean cup through the halls of Nineveh and Babylon, and fling Caesars and Alexanders to the ground? Did it not wear the same seductive smile and harlot tinsel when it walked the streets of Tyre, and reclined in the decorated chambers of Egypt? And will not its votaries find now, as then, that it entices with the embrace of death and the fascination of h.e.l.l? Why should they thus float upon the very rim of this great whirlpool, and not notice the groans that come up from its depths; and see that its phosphoric illusion is mixed with fiery flakes of torment and the foam of despair?

It is indeed wonderful that so many should be thus deluded over and over again; so many n.o.ble energies thrown away, so many sanctions trampled upon, so many bright hopes quenched for ever. It is wonderful that any being made in the form of man, should cast down his prerogatives and wallow like the beast. Sufficient evidence of sin and folly in those who do this, to be sure; but in what way do these allurements present themselves? What are the resources and entrenchments of these vices, by which they act upon human appet.i.te and pa.s.sion? You point me to brilliant windows and gay apartments; to sparkling gla.s.ses, and shining heaps, and shapes of painted shame. "These," you say, "are the forms which the Tempter a.s.sumes. Under smiling features and fair garlands, he hides at first that hideousness which in due time is revealed to his victims. From the lighted vestibules which open so easily to the touch, and where all seems only a coronation of youthful pleasure and natural joy, the feet of men slide downward into those abysses which are hidden from the public gaze, and over whose depths the blackness of darkness broods." And all this, again, is true. These are the ways in which the Tempter works. But is there nothing but this to explain the power which evil has upon men, in the midst of the great city? These manifold allurements, these haunts of infamy and shambles of destruction--I see them standing upon strange foundations. I see them propped by these very influences to which I have alluded; influences of social condition and individual example. They would not be so formidable, they would not stand so long, were it not that respectability in its daily walk and conversation; and social culture in thousands of homes; and even justice in its lofty seat; lend them support. "He that is not with me is against me," said Jesus; and, taking this proverb as a rule, a good many people may be surprised to find that, in one way and another, they are _Allies_ of the Tempter.

The allies of the Tempter, I propose to speak of now--not the forms of Temptation, which I have already ill.u.s.trated. Nor do I intend to dwell upon those _direct_ conditions of moral evil, out of which vice and crime grow as spontaneously as weeds out of a damp and neglected soil--those wide seed fields of _ignorance_ and abject _poverty_ which lie around us. But the more remote and indirect causes it may be profitable for us to consider; and to these I now proceed.

I observe, then, in the first place, that the Tempter has one Ally in _Public Sanction_. There are sources of vice and crime that are permitted and encouraged by _Law_. I hardly need specify the prominent instance to which I allude. But I am not aware of a more enormous public inconsistency than what is termed "the License System"--the system of permitting the sale of intoxicating drinks in a degree, and of restricting them in a degree. For, by this method, either a moral wrong is committed, or else a civil one. If these drinks are an individual and public injury; if they distribute the seeds of disease, crime, death, and every form of social misery; then what right have we in any respect to set upon them the solemn sanction of a Law? If, on the other hand, they are a benefit to mankind; a good gift of Providence, as some seem to think; why should we hamper their circulation? Why should we allow one man the privilege of distributing such a blessing, and forbid another who, no doubt, is equally zealous for the public good?

But this very system is a confession by public opinion, in its most authentic form of expression, that the sale of intoxicating drinks is an evil. "Only," we are told, "as it is a prevalent and deep-seated evil, it must be _regulated_." But how can we regulate an irregularity? How can you regulate an obstruction that is involved with the springs of a machine, or the works of a clock? The only possible method obvious to common sense, would be to remove the obstruction; and it would be thought the most foolish speculation conceivable for one to spend his ingenuity in contriving some way to keep the obstruction where it is, and yet to keep the clock going as it ought. If it moved regularly, the matter referred to would not be an obstruction; and if it did not, the contrivance to keep it there would be a help to the obstruction. Now, I consider this great vice of Intemperance a decided obstruction in the clock-work of an individual man, or the more general mechanism of society. It transforms a great many faces into bad dial-plates, disturbs the pendulum of public order, makes people go much too fast, and renders them liable to strike at all times. Now, if a man, or a community, can be made to go just as well with it as without it, we certainly need no legislation, for there _is_ no obstruction. On the other hand, if it is essentially an irregularity, the only rational method is to get rid of its accessories altogether. To enact some way in which the irregularity shall work, is to confirm and sanction the irregularity. And the license-system--for I wish to be plain and specific here--confirms and sanctions the agents of intemperance. It indicates a way in which the irregularity may work.

And not only is vice thus aided by the Law. The existence of such a sanction engenders either an error or a moral wrong. For it indicates that the sale of intoxicating drinks is a public benefit, which is false; or, on the other hand, that it is lawful to uphold an evil. The same principle carried out by individuals, would excuse almost any fault. The man who steals a loaf of bread may contend that it is a necessary expedient; and he who fills an empty purse at his neighbor's expense, only endeavors to regulate an irregularity.

But suppose we make the system a strict one, what process should be employed? Probably you would say--"break up all these filthy and low haunts; all these places where the habitually intemperate, the degraded, the wretchedly poor congregate; and let these beverages be sold only in respectable places and to respectable people." But is this really the best plan? On the contrary, it seems quite reasonable to maintain that it is better to sell to the intemperate than to the sober--to the degraded than to the respectable--for the same reason that it is better to burn up an old hulk than to set fire to a new and splendid ship. I think it worse to put the first gla.s.s to a young man's lips, than to crown with madness an old drunkard's life-long alienation--worse to wake the fierce appet.i.te in the depths of a generous and promising nature, than to take the carrion of a man, a mere sh.e.l.l of imbecility, and soak it in a fresh debauch. Therefore, if I were going to say where the License should be granted in order to show its efficacy, I would say--take the worst sinks of intemperance in the city, give them the sanction of the Law, and let them run to overflowing. But shut up the gilded apartments where youth takes its first draught, and respectability just begins to falter from its level. Close the ample doors through which enters the long train of those who stumble to destruction and reel into quick graves, and let the flood overwhelm only the maimed and battered conscripts that remain. Besides, it is better to see vice as it really is, than as it sometimes appears. The danger of intemperance is when it a.s.sumes this very garb of respectability, and sits in the radiant circle of fashion attended by wit and beauty and social delight. Let us see the Tempter, not as he seems when he throws out his earliest lures, in festal garments and with roses around his brow; but as he looks when fairly engaged in his work, showing his genuine expression. Let us see this vice of intemperance in its _results_, as they teem and darken here in the midst of our city life.

Lay bare its channel--let us see to its very depths--where it flows over the wrecks of human happiness, and over dead men's bones. Lay bare its festering heaps of disease, its madness, its despair, its domestic desolation, its reckless sweep over all order and sanct.i.ty; and thus, tracing it from its sources under glittering chandeliers and in fonts of crystal, we shall be able to say--"this is the real element which exists and does its work, by public connivance and with the sanction of Law!"

If you ask me then, whether I think that a statute of absolute prohibition would stop this flowing curse, I reply that at least it would put the influence of authority on the right side. It would lend it the force of consistent endeavor. As it is, it would be far better if the public sanction had no expression; for now it only confirms and guarantees the evil. Its power is exerted not in the right, but in the wrong direction. It is an ally of the tempter. For the spirit of everlasting Justice and Benevolence, speaking as it were by the mouth of Jesus, says--"He that is not with me is against me."

But I observe, in the second place, that the forces of temptation in the city are nourished by _public neglect_. In individual experience it will be found, I think, that sins of _omission_ are more numerous and are worse than sins of _commission_. If we examine our lives closely, we shall discover that our moral indebtedness comes even less from what we have done, than from what we ought to have done. And this individual experience has a counterpart in social conditions. How many evils among us grow up under the shadow of inoperative laws--laws which have a voice and nothing else--nay, hardly a voice, so seldom are they heard even to speak. They appear to have been enacted merely as a compliment to decency, and they remain in the statute-book as "idle as painted ships upon a painted ocean." The dens of debauch keep open doors night and day; the saloons of profligacy send out their cards of invitation; the gambler rattles his triumphant dice; but excursive policemen never see, and vigilant magistrates never hear! Some provision of nature has imparted a very singular quality to the optic powers of the one, and the auditory nerves of the other. The laws against this vice, or that custom, stand fixed and silent; and as for putting them in operation, one would as soon think of pulling up so many grave-stones. They _are_ the grave-stones of a dead public sentiment--the stumbling-blocks of a blind justice, that too often shakes hands with the very guilt which it professes to condemn. I do not, by any means, believe that everything is to be accomplished by law. I do not believe that the profoundest results are to be accomplished by it. But, if it possesses any efficacy at all, it consists in its power to repress open and shameless wrong; and where any such wrong _is_ open and shameless, public neglect is the cause, and such public neglect, therefore, is an Ally of the Tempter. And let us consider the enormity of such evils. In every great city there are some omissions of executive duty, which, though grievous to be borne, are noticed with good humor. But there are moral swamps, sending up their foul steam to pollute the common light; there are kennels of uncleanness, running with the waste of human lives, sweeping along with the death-gurgle of human souls; there is a dry-rot of impurity infecting the town-air, withering the dearest sanct.i.ties of society and of home--and over this kind of evil we cannot be facetious. Think how much is risked here, and how much is lost! Domestic happiness, reputation, honor, health, order, the prospects of the young, the peace of the old--Fathers, the hopes of your sons! Mothers, the interests of your daughters! and, though speaking may have little effect, say whether we ought not to speak, and to speak indignantly, of the neglect which lets these evils spread with deadly luxuriance, and winks at them as though they were harmless?

But, my friends, what do we mean by "public sanction," or "public neglect?" There are some convenient synonyms which help us to cover up our personal responsibility--help us to transfer our own sense of duty to a vague secondary agent, and keep peace with our own consciences.