The Young Man Impressed with the Importance of the Age in Which He Lives

“And of the children of Issachar which were men that had understanding of the times, to know what Israel ought to do.”

1 Chronicles xii. 32.
“Can ye not discern the signs of the times?”

Matthkw xvi. 3.

In the first of these passages, the Israelites who were of the tribe of Issachar, in the time of David, received a high encomium for understanding the times, and their knowing what it became the inhabitants of the kingdom to do. They were thoughtful, intelligent men, who studied and who understood the signs of the times; were well versed in public affairs; knew the character of the age that was passing over them, and what was best to be done in all the exigences of human life; and perceived that it was the duty and the interest of Israel to advance David to the throne.

In the second passage, our Lord reproves the Pharisees for their not being able to discern the signs of their times. The signs of the times are the character and aspect of the passing age. Every age has its characteristic signs impressed upon it by the hand of God. To discern these is to mark and comprehend them. Such attention and discri^Jiination are our duty, the neglect of which subjects us to the rebuke of Christ.

Among many kinds of extremes to be avoided, there are two which are suggested by the subject of the present discourse — I mean a predominance of individuality of feeling on the one hand, and of catholicity on the other; or put in other words, of too selfish a regard to our own personal affairs, or a too absorbing interest in the concerns of others. There may be some persons, though they are not many, whose whole world is self. They have surrounded themselves by a very narrow boundary, within which they endeavor to keep their attention closed in, and to occupy themselves strictly in their own business, with as little inquisitiveness about, or connection or sympathy with, the great world without as possible. Now this is wrong, for as they are members of the community they owe it some duties which they cannot rightly discharge without knowing its condition. It is foolish, because their individual lot is influenced by the general one. It betrays a gross insensibility not to. look up when Providence is passing by, and notice its stately goings. It prevents their getting good, as well as doing good, for God is ever teaching us lessons by public events. It is very true, there may be the opposite extreme of being so occupied by watching the progressive development of the great drama of Providence, as to forget and neglect our own individual concerns, and our immediate duties. We are placed in a very busy world — full of men and works — of transactions and events — and of vast varieties of human character and action. We witness all that is going on through the medium of the press, nd conversation, and observation. We are in the midst of the throng, and are moving on with it. We think, talk, debate. Now it is of vast importance then, t

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to attend to two things: first, not to let out attention be too much drawn off from our private to public matters; and secondly, to take care to let our notice of public events be carried on wisely, so as to turn what we observe to profitable account.

A total disregard to passing events, is condemned in perpetuity by our Lord’s reproof to the Jews contained in the text. But there are times when it is still more to be condemned. Providence is always at work, and it may be that we, after all, are poor judges of the comparative importance of its operations, since preparations may be going on in its secret recesses, of which the stupendous dispensations that we witness are but the external manifestation. Still there can be no doubt of the wonderful character of our acre, nor any danger of our unduly magnifying its importance. It is obvious that the world is becoming a far more active, agitating, changing, tumultuous scene, than formerly. Discoveries and inventions; intelligence and events; omens and alarms, come upon us not singly, but in troops; not in showers and streams, but with the rapidity, the copiousness, and the force, of an inundation. In such an age, to be swallowed up in our own individual concerns, and to be either such religious recluses, literary solitaires, mercantile devotees, or domestic exclusives, as to have no sympathy with the actors and operations of the age, is neither rational nor religious, but contrary to both.

Let us then now First of all inquire into the characteristics OF THE AGE IN WHICH WE LIVE. AllUOSt

every age has something in common with other ages, and something peculiar to itself. What then are those peculiarities of the present times which should be pointed out to the inquiring and observant mind .? If we speak of the agr

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as regards its iiitelleduac character, we cannot fail to notice - an intense excitement and iuquisitireness. The human mind was never so active, and explorative in all the regions of thought as now. The discoveries of science are wonderful, and as may be rationally expected, the inventions of art are proportionate. These two must ever move together, being reciprocally helpful to each other. What sui-prising disclosures of the secrets of nature are going on under the scrutinizing researches of experimental philosophy. Men seem to feel as if there were no limits to rational inquiry, and as if there was nothing knowable which they would not, and could not know; as if nothing would satisfy them till they had reached the farthest boundary of knowledge. How rapidly and how widely is the circle of universal knowledge expanding. We are grown so familiar with the wonders of the human intellect which have been of late years achieved, that we now do not think anything too wonderful for man to attempt or expect. Hence the magnificent, but somewhat presumptuous title of his last publication by Humboldt, “Cosmos,” “THE WORLD;” as if he had laid open all the globe to our knowledge, and not only our planet, but the great universe itself with all it comprehends.

If we regard the age in its social aspect, we see the same proof of its extraordinary character. “The pervading, connecting principle of community throughout mankind as one immense body, has become much more alive. It is now much more verified to be one body, however extended, by the quicker, stronger sensations which pervade the rest of it, from what affects any particular part.” Intercourse is so facilitated, quickened, and extended, that men begin to feel less and less the interposing geographical and political barriers which sepai-ated them from each other, and are ap-IMPRESSED WITH THE IMrORTANCE OF THE AGE. S05

proximating to a universal neighborhood. Then, great social principles are also in operation which are breaking down national prejudices and antipathies. The evils of war are being denounced in loud and emphatic term, and schemes of universal brotherhood are put forth, which, if not likely to be immediately successful, are the harbingers of the approaching reign of love, and the shadows which coming events cast before them. The subject of slavery — the treatment of criminals — the foundation of government — the theory and practice of law — the physical condition of the people — the Temperance Reform — national education — the principles of international trade — the grand question of civil and religious liberty, are all agitated and discussed with an inquisitiveness and an eagerness which look as if societywere absolutely and resolutely bent on self-improvement, and was going on towards a point immeasurably in advance of anything it has yet reached. Nor should we forget the extarordinary impetus that has been lately given to colonization and emigration, by which new additions are being made to the great family of nations, and new experiments instituted in the principles of human government.

The ‘political character of the age, especially if we take in the whole of the present century, is almost unparalleled for the number, rapidity, extent, and magnitude of its revolutions. In what a state has Europe existed during this period. Almost every kingdom but our own has been the seat of war, and most of them the scene of changes of dynasty and government. We have seen monarchs driven from their thrones — sceptres broken — and crowns rolling in the dust. And though these great national earthquakes have at present ceased, and there is a lull in the tempests that have boen raging; yet with four millions of men under arms at this moment, and nations jealously watching each other; with France uneasy and restless within itself, and containing the elements of mischief fermenting both in its capital and in its provinces, who can say how soon the spaik may fall which may cause another explosion — and depend upon it the next convulsion, come when it may, will be more tremendous than any that have preceded it. The liberti(ps of Europe have yet to be established- by the subversion of many of its old governments, who seem not disposed to gain wisdom by experience. The nations arc panting for freedom — and the despots are resolved they shall not be free — and ere long the slaves will break their fetters and the scepters of their tyrants, in the same furious struggle and in the same awful scene. Young men, you know not and cannot conceive what you may be called to witness. Happily you live in a country where whatever the many have yet to gain from the few, it will be won by reason and not by force.

The moral aspect of this age is no less impressive than either of the preceding. If asked to describe in one or two words this aspect of the age, I should say first of all, it is the age of conflict. The struggle always going on in our world between truth and error — good and evil — has assumed a character of earnestness, not to say fierceness, as if both parties were preparing for a last and decisive battle. The four great religious controversies are becoming more and more determined. There is the conflict which is maintained by infidelity in all its forms, including atheism, pantheism, and theism — against Christianity. That which is carried on between heresy and orthodoxy. That which in sustained by the advocates and opponents of State-establishments of religion. And that mighty struggle which is becoming more determined every day between Popery and

Protestantism. Never, no never was the war of opinions so general and so arduous as it is now. To a contemplative mind it is a somewhat awful exercise of thought, to look over this vast field of conflict, where such forces are contending for the moral destinies of the present and all future generations of mankind, and to watch the movements of the armies, and their alternate victories and defeats.

Happily there is also another feature of the agt, which though in one sense it bears the aspect of conflict also, is sufficiently distinct from it to admit of separate consideration — I mean the evangelising spirit, now manifested by professing Christians of all denominations. This, though it may be unpraised, and even to a considerable extent unnoticed, by “the children of this world,” wise as they are in their generation, is the grandest and most hopeful sign of the times. If then asked for a second word to characterise the moral aspect of the times, I reply without a moment’s hesitation — BENEVOLENCE. Ygs, and that not a mere sentimental compassion — the benevolence that can weep before the pictures of imagination, but can do nothing to relieve the miseries of real life. Nor is it the benevolence that only builds alms-houses, hospitals, dispensaries; which would combat with all the ills that flesh is heir to — disease, poverty, and hunger — though we do not think lightly of this, nor is the age wanting in it; but the benevolence which characterises this age, and in which we most delight, is that which lighted upon our orb from heaven in the person of our Lord Jesus Christ, who came to redeem man from sin — and death — and hell. That which lived and moved and had its being in apostles, when they went everywhere preaching the gospel, ‘’ to turn men from dumb idols to serve the living ana the true God.” That which in modern times is embodied in the character of the devoted and self-sacrificing missionary, who for the love of Christ and pity for immortal souls, quits the comforts of civilized society to dwell among savages, amidst the deserts of Africa or the ices of the polar regions. That in short which aims at the salvation of souls — the rescue of the human mind from the chains of ignorance, and the emancipation of the heart from the bondage of its lusts. This, this is the noblest characteristic of our age, a religious zeal to diffuse the blessings of the gospel over the face of the whole earth, more intense, more active, and more comprehensive than any which has existed since the apostle’s days. The missionary spirit, as manifested in the various organizations which it has called into existence — the numerous missions it has established — and the triumphs over barbarism, idolatiy, vice, and cruelty, which it has achieved — stamp upon this age its most beneficent, most important, and most sublime character. Christianity is the world’s best friend. Apart from its being the means of eternal life in another world, it is the best benefactor of man in all his relations to the present world. “It maintains an incessant struggle against all that is selfish, barbarous, and inimical to human happiness, and comprehends in itself the seeds of endless improvement; and it is this which rising upon us like a finer sun, has quickened moral vegetation, and replenished our country with talents, virtues, and exploits, which in spite of its physical disadvantages, have rendered it a paradise, the delight and wonder of the world.” How great then, and how noble an enterprize is that which attempts to make the religion of the world, and thus to supplant all those moral monstrosities which degrade the intellect, pollute the heart, deform the character, and fill the life with misery

Such then, young men, is the age in which you are Q-Ahd to exist; and such the signs, the omens, and the portents by which it is distinguished: and to which, as giving the consideration its most intense force and importance, may be added the reflection, that your lot is cast in a country that is placed by Providence at the very centre of the intellectual, social, and moral interests of the world. It is something more than an effusion of national vanity, to affirm that England beyond all countries on the globe, is at present the temple of religion — the hall of science — the school of learning — the citadel of liberty — the refuge of distress — the mart of commerce — the seat of power — the glory of history. On her depend more closely than on any other nation, the intellectual, social, and moral destinies of the world. The nations of the earth and all coming ages and generations have more to hope from her, than from any other people under the sun. Her decadence would be more their loss, as her continued glory and greatness would be more their gain, than the adversity or prosperity of any other people on the face of the globe. It is not then allowed to you to look on from afar upon passing events, without being permitted to guide or influence them. You are in the midst of them, and can touch the springs of activity which are in motion around you. You are not only permitted, but invited; and not only invited, but commanded to bear a part in all that is going forward for the world’s improvement; and I therefore now,

Secondly consider the character of the men that ARE wanted for THE AGE. This will lead me to state what you should be. What .? Men of the age — and/<9r it. Men worthy of it — that can avail themselves of its opportunities for getting good, and doing good — that catch its spirit, and receive its impress — that can even do something to improve it, as well as be improved by it — that arc wiser holier, more benevolent, more active, than their fathers — til at like those of the tribe of Issachar,” uTiderstand th6 times, and know what Israel ought to doV

As the basis of everything else — of all the talents and the virtues by which you can act most beneficially, I mention, of course, -personal religion. Maintainfng, as I do, that real religion is the chief element in the world’s well-being, aa well as in the happiness of each individual, I ought to mention this as the first thing essentially necessary in him who would benefit the aoje in which he lives. I do not yield to any one in my views of the value and importance of the sciences, literature, and the arts; I am as strenuous an advocate of liberty as can be found; but then I contend that these will never renew the human heart, nor restore it to peace. It is religion more than these things, or than all other things, that the nations want for their repose and felicity; and he that would do most to bless his species, must seek to spread the blessings of Christianity. When I speak of religion being the world’s best friend, I mean religion as we have it pure in the Bible, and in the hearts and lives of its true believers; and not as it is presented in the corrupt organic forms which it has assumed in the creeds, in the churches, the constitutions, and the professions of some that call themselves Christians — I mean the religion of repentance, truth, holiness, and love: the subjugation of the heart and life to the law of God: “the wisdom that is first pure, then peaceable; full of mercy and good fruits; gentle, and easy to be entreated; without partiality, and without hypocrisy.” I see with pleasure the ever rising and advancing tide of knowledge; but I am quite sure it is not upon this, but upon the stream of religion that men must float into the haven of sound morals, and permanent peace. The best benefactor of his race, is not he who teaches them something they did not before know, though even he is entitled to their gratitude, but he who delivers them from the dominion of their passions, and the slavery of their vices. Hence, no man can serve his age so effectually as he who fears God, and under the influence of such a principle seeks to benefit his fellow-creatures by implanting in their hearts the principles that sway his own. The worshippers of knowledge award that palm to the philosopher, which is due to the Christian philanthropist, as the world’s best friend. Hence, my young friends, 1 tell you that you are not men for the age, if you are not religious men. Neglect religion, and you may become the world’s bane and curse by your vices. Possess this, and you not only promote its moral interests, which are its highest ones, but you give also the best guarantee, yea, and use the best means too, of serving the age in every other way.

It becomes you to be observant — thoughtful — reflective: for who in such an age as this can be in harmony with the times without such a disposition.’’ Rise above the folly of those young men whose frivolous spirits, taken up with the levities, trifles, and petty impertinencies of little minds, seem incapable of serious reflection; men who would wonder what strange, mysterious power was operating upon them, if at any time they found themselves in pensive mood, and in ever so slight a manner, moralising on passing events; men who seem to think they are born to talk, and smoke, and laugh, rather than to think. Despise such men. From these gay and thoughtless triflers, society has nothing to expect. They may have thoir brief day of sunshine and pleasure: they will then die, vanish, and be forgotten, as though they had never been. Belong, my young friends, to the class so characterifitically described as “thoughtful men;” — men who know-

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ing they were made for thought and reflsction, fix their eyes on the current of events, to see which way they are flowing; — who not only make them sel res acquainted with the surface of things, but who look beneath, and endeavor philosophically to trace events backward to their causes, and forward to their consequences; — who not only exercise their curiosity to know what is taking place, but their reason in judging of tendencies and influencies; — wh ‘ead the histories of past times, as well as the records of the present age, to form opinions founded upon examination, comparison, and legitimate deduction. Endeavor to discern the connexion of events, and their influence upon the great interests of socia happiness, liberty, and religion. And v3Specially let the speculative contemplation of human life and passing events ha combined with the practical. Let observation constantly turn into reflection, and reflection into action. Let your thoughtfulness be something more than musing. Be not likf one who watches the swelling tide in a dreamy mood, an(? sees it rise and fall as a mere object of curiosity; but be as one who is waiting for it to reach a certain elevation, when he shall throw in a net or embark in a boat. Stand amidst passing events, asking the question “What does all thir mean generally, and what does it require of me to do? What practical teaching is there in all this? What must J rise from this scene to perform? For myself? For society? For the Church of God? What is it that Providence, by what is DOW passing before me, calls me forth to attempt?” I do Bot by all this mean to impose upon you a premature gravity, an unnatural solemnity and taciturnity. I do not mean to depress the buoyancy, and check the sprightlincsi of youth, to stiffen the manners into a repulsive formality and to transform the modest, humble youth, into” Sir

Oracle. ‘Nothing of the sort, but I still entreat young men to be sober-minded.

Here asjain I brino; in mental cultivation and robustness of intellect, as of great importance. Throughout the whole of these sermons I have insisted much on this, being well assured that though religion is the fii’st thing, as an object of human pursuit, it is not everything; and that other things being equal, he is likely to be the most useful and happy man, who is the best educated one. I say to you most emphatically, “Seek ye first the kingdom of Grod and his righteousness,” but I then add, Seek next a vrell-informed, well- cultivated mind. In an age like the present, s» cultivated, so enlightened, no man can make way in the world, so as to gain respect, influence others, and do good, who has not some power of character, and some store of intellectual wealth. Character does something I know, even where the jewel is not set in the gold of brilliant knowledge: but how much more when it is. He who is ambitious to be useful — and it is a noble ambition wherever it exists, and which ought to exist in all — must not neglect to improve his mind. Who in such an age as this will hearken to the talk of ignorance, or bow to the puerilities of weakness, or revere even holy excellence if it be associated with imbecility y One of the characteristics of the age is, as we have considered, an active benevolence; and another, a diffusion of knowledge. Many have fallen in with the former, without being careful to fall in with the other, and thus have failed in doing all the good they wished.

I now recommend the adoption of certain great principles, which ought ever to be present with you when looking abroad upon the course of events and the general history of mankind; and which every one who can discern the signs of the times will assiduously cherish.

Recognise in the current of human affairs, the scheme and operations of an all-wise all-controlling Providence. Behold in all events the permissions or the appointments of God Kenounce not only the atheist’s creed, but his mode of thinking and speaking of passing events. The transactions and affairs of the times, though brought to pass by a vast multitude of free and accountable agents, fulfil God’s counsel and contribute to the perfecting of his plan. Be the signs of the times, therefore, what they may, they are such as he has stamped upon them, and are significant of something pertaining to him and his purpose. Believe, which you otainly may and ought, that Grod is in all history. In looking over the landscape of history, as well as that of nature, realise the thought that all you are looking upon is the result of mind — of infinitely wise and benevolent design. This gives additional interest and grandeur to the scene. There is no beauty — no interest — no pleasure — in the idea of chance. It is not only an irreligious, an unphilosophical, but it is also an unpoetical thing — a repulsive negation — a sterile, hideous conception. On the contrary, how delightful is it to look upon the revolutions of empire — the discoveries of science — the inventions of art — the conflict of systems — the progress of society — and realize in all these, the operations of an ever-present, omniscient intellect: and thus to feel ourselves in the great workshop or laboratory of the all-wise, all-good, all-powerful Artificer — and surrounded with the glorious, though as yet unfinished, productions of his consum mate’skill.

Another great principle to take with us to the events of the age, is the superior excellence ana importance of mvral truth over that which relates to the material world: in other words, the superiority of religion and virtue to the well-being of man, over science, literature, and the arts. All truth is important; but all truth is not equally important. Man’s moral nature is above his intellectual. His intellectual is for the moral, rather than the moral for the intellectual; and as the intellectual is for the moral, so the moral is for the eternal. We have glanced at this I believe, in a former sermon; we renew it here for its importance. It is, as we have already said, as a moral agent that man is furthest removed from the brutes that perish, and approximates nearest to God. The lower animals have glimpses of reason but they have no susceptibility of moral ideas. Piety and virtue are loftier qualities of character in themselves, and far more productive of happiness, than merely intellectual acquisitions — they alone fit the soul for communion with God now, and for his presence hereafter in heaven. The extension of knowledge alone, even though every barbarian in existence were made a philosopher, would fail, without religion and morals to make men happy — but moral qualities will make man happy in any state of society, in any condition of life. The Greenlander amidst the polar ices and long nights of Arctic regions — the Red Indian amidst his boundless prairies and interminable forests — the Hottentot amidst the vast African deserts — or the Negro subjected to the yoke of slavery, may by the external blessings of the gospel, and the internal graces of a holy mind, be happy.

In the present age, one would imagine from much that is said and done, that knowledge were the bread of life for the soul hungering after bliss, which would satisfy every desire — the panacea for diseased humanity which would heal every wound — the crown of glory upon our nature — the chief feli-

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city of our present existence — and all we need for our happiness in another world. It is however a profound mistake, a lamentable and fatal error, and it is a mistake in which nearly the whole world is involved. Education, apart from religion, is, it seems, to do everything for man. Ideas, ideas, ideas, are all that is needed to renew, reform, and bless the human race. Let but the species be admitted to the tree of knowledge, and they will find nothing but good to be the result. It is the darkness of the intellect only, that is the cause of the depravity of the heart; and only let in the light of science, and it will set all right. Such is the deplorable error of the moral quacks of the age, whose nostrum for the cure of all diseases is knowledge. Deluded men! They would rectify society without religion, and govern it without God. Have they forgotten all history, especially that of Greece and Rome Have they ever read what the apostles says,” For after that in the wisdom of God the world by wisdom KNEW not god, it pleased God by the foolishness of ‘preaching to save them that believe. ‘’’^ 1 Cor. i. 21. It is something for his moral nature man needs for his happiness; and you may as well offer science to a man whose limbs are dislocated or whose flesh is corroding by disease, to give him health and enjoyment, as to an unholy soul, when you offer it nothing else, to give it holiness, ease, and contentment.

While then you concede to knowledge all that is contended for on its behalf, short of its being the supreme good, and the supreme means of good; and while you go on seeking it for yourself, and diffusing it to others, ever remember that religious and moral truth is infinitely more important than science and the arts; and give your most zealous interest to those institutions which promote it. You see on every hana restlessness and dissatisfaction. Amidst the advances of so-IMPRESSED WITH THE ^utlPjUTANCE OF THE AGE. 3l7

ciety in all that can exaV and dignify man as an intellectual being, — amidst the teeming wonders which his still noble intellect is producing, — amidst the homage he is ever receiving from his fellows and from himself, he is still as far from happiness as ever, and still lifting up the anxious inquiry, ‘’ Whe will show me any good ?^^ The nations of the earth, notwithstanding their marvellous advancement in physical knowledge and refinement, are still as ignorant of the nature, and as short of the attainment of true bliss as ever. Yes, and ever must be, as long as general truth is set above that which is divinely r’evealed in the Word of Grod, and as long as the seat of happiness is supposed to be the intellect rather than the heart. Young men, be it your felicity to discover what it is that man needs to make him happy, and then to join those who are laboring to diffuse the excellency of the knowledge of Christ, which by renovating the moral nature, roots out all that can degrade and disturb; and plants all those seeds of piety and virtue, which can elevate, adorn, and bless.

As another principle, which will guide you in your views, conduct, and relations in this important age, let it be your conviction that all social changes are subservient to the kingdom of Christ. In all difficult problems, and complicated schemes, it is a vast advantage to be furnished with a key to unlock the whole. Now this advantage we possess in the knowledge furnished by the Bible, concerning not only the tendency, but the actual design, and final result of all events to promote the advancement of Christianity on the earth. To those whom I am addressing, it is not at all necessary to prove that the universal diffusion of the Christian religion in its purity, would be a great blessing to the human race. What curses ar.e Paganism, Mohammedanism and Popery! What a withering blight has come from these sourees over the moral interests of the globe! What a juhxlee for the world would be the universal reign of our Lord Jesus Christ! How many evils would flee before him; war, slavery, tyranny, anarchy, and vice, in all its branches! How many blessings would follow in his train, — peace, liberty, good government, just laws, universal brotherhood! Now the diffusion of Christianity is a great thing, the greatest that can happen in and to our world. Nothing can for a moment be put in comparison with it: nothing can be conceived more worthy of the Divine Being, as the supreme end of his government. Hence it is very delightful to know that all which is taking place is subservient to this end. How grand is the position of a true Christian — a believer in revelation — he stands upon the mount of prophecy, and sees all the various operations of science, literature, art, history, commerce, navigation, all widening the channel and deepening the bed of the “River of Life,” which is flowing from the throne of God and the Lamb, for the salvation of the world. He sees statesmen, warriors, travellers, philosophers, merchants, mechanicians, engineers, while pursuing their own separate objects, and never dreaming of promoting Christianity, actually carrying on this great work. Is it not an immense advantage in looking abroad upon the millions of events of all kinds that are ever occurring; events which seem to have no connection with each other, nor with any one common end and design, to be furnished with the knowledge of a centre at -woich all these lines meet and convergre. We are told tnat Christ is head over all things to his CHURCH. There is the secret — the grand, glorious, and blissful secret. In looking upon the progress of science and the arts, the question is often almost involuntarily askedj “Where will it all end .? What will it all come to .?” The

Hible answers the question: — Tht setting up in our world of Ckrisfs kingdom of truth holiness and happiness. Take this conviction with you through life. Look abroad, upon this wonderful age, with the knowledge of this still more wonderful and glorious fact; and while the unreflecting, the irreligious, the sceptical, or even the atheistic philosopher is revelling in the discoveries of science, but stopping there, do you go on to that nobler cause — to which he himself though he knoweth it not, nor doth his heart think so, is bu’ an unconscious instrument, and all the sciences are but hanamaids — the universal diffusion of religion.

A last principle I would request you to take up and apply to the age, is this — Social reform must be brought about by individual regeneration. This principle is as weighty as it is true. We hear a great deal in various directions, about the improvement of society, and a noble idea it is, whether politically or morally viewed. Social evils are so numerous, so deeply seated, and so pernicious, that it is desirable and important they should be removed by extensive reformation. But it is forgotten even by those who declaim most loudly against them, and call most earnestly for a bet! r direction to be given to the masses, that the best way, the only way, to improve the whole is by seeking the improvement of each part. Individual regeneration is the only way to general reformation. It is all well enough to talk about the latter, and to join in associate efforts to promote it; but it will end in talk, as long as there is no concern for each man to improve himself. Public and conglomerate evils must, I know, be publicly and jointly attacked; but the assailants must begin with themselves, and come to the assault with clean hands and pure hearts. It is of vast importance to set out in life with this view of things. He is the best reformer wh« begins with the reformation of himself; and’ no systems will be effectual for public amelioration which leave out of consideration the necessity of individual excellence. A deep sense of personal responsibility should lie on every man’s conscience. Every man is a part of the existing generation, and does something by his own character and conduct to form the character of the age. Each ought therefore to ask, What would I have the age to be? That let me endeavor to be.

No man can rightly appreciate his age who does not cherish Public Spirit. This, at all times incumbent, is especially so in the present day. By this I do not mean a noisy, obtrusive, and restless desire to obtain notoriety by a seeming zeal to rectify public evils, and promote the public good — a disposition to meddle with those who are given to change — a would-be reformer of abuses, but a determination founded upon conscientious conviction, associated with deep humility, and modestly expressed, to do all the good you can and to leave the world the better for your having lived in it. No man” liveth to himself is the dictate of reason, as well as the command of revelations. As a member of society, and not like Alexander Selkirk, the solitary inhabitant of a desolate island, each man is a debtor to the community from which he receives benefits, and to which he owes corresponding obligations. Every man can do something to benefit other men, and what he can do he ought to do. If this is his duty at all times, it is especially so in these. Benevolenct?, as we have already considered, is one of the noblest and most identifying moral features of the age. Never was so much doing for the well-being of mankind. It is a glorious thing, and makes one grateful for the present, and hopeful for the future. Men are every where stepping

«fut of the circle of selfishness into the broadest circumference of the general good. It is an age of action — of action in the cause of God and human happiness. Public spirit is become with multitudes a principle, and with multitudes more a fashion. Selfishness acquires at such a time peculiar enormity, whether it be the selfishness of avarice, which will give no money for the public good — of indolence, which will give no labor — or of literary or scientific taste, which will give no time. Under the influence of public spirit the world is improving — ignorance, vice, and misery are yielding to its influence — and knowledge, truth, holiness, and happiness are bringing on the millenium. The religious institutions of this age are its own glory and the hope of every other yet to come. They are preparing the earth for its emancipation from the thraldom and misery under which it has been groaning for nearly six thousand years, and for the glorious liberty of truth, holiness, and happiness. At such a time will you be torpid at the centre of universal activity y Will you now refuse to sympathise with philanthropist?, reformers, and evangelists y Never, no never, were the youth of any preceding generation called to such a work, so great, so noble, and so benevolent, as is presented to the young men of this generation. Never had our youth such an opportunity of signalising themselves by active benevolence, or disgracing themselves by selfishness and indolence, as those of the present day.

“Begin early then to cherish a public spirit, because if you do not possess this disposition in the morning of life, you probably never will. This is a virtue that rarely springs up late in life. If it grow and flourish at all, it must be planted in youth and be nourished by the warm sunshine and rain of the spring season of existence. He who cares only for himself in youth will be a very niggard in manhood, and a wretched miser in old age.”*

A young man rightly impressed with the circumstances of the age will guard assiduously against its evils, for every age has its appropriate dangers, and the present one forms no exception to the general rule. I can only briefly enumerate these.

He will check and restrain an excessive love of pleasure, which in many cases leads to dissipation — in others unfits for business — and in far more altogether indisposes the mind for sober thought, mental culture, and true religion. This is one of the prominent tendencies of the day in which we live, and threatens infinite damage to the present and eternal welfare of mankind, by bringing on an age of frivolity, sensuality, and practical atheism. Find your pleasure, young men in the improvement of your mind — in attention to business — in true piety — and in active benevolence. Is there not scope enough for enjoyment here.’’ “Wisdom’s ways are ways of pleasantness and all her paths are peace.”

Excessive worldliness is another of the dano-ers of this acre. In a country, compared with which Phojnicia, Tyre, Carthage, and Corinth, viewed as commercial nations, were mere pedlars, — and in an age, compared with which every other that preceded it, even in this land, was a time of stagnancy — there is most eminent peril of sinking into the mere worldling, and living only to get wealth. Never was competition so fierce, and never the danger so great of having the conscience benumbed — moral principle prostrated — the heart rendered callous, and even the intellect rifled of its strength, or sharpened only into cunning and duplicity by the love of money, as in the age in which we live. Wealth is the god of * Dr. Hawes’ Lectures to Young Men.

Britain’s idolatry just now; and you without watchfulnesss and prayer, are in danger of bowing devoutly at its shrine, becoming its worshippers, and immolating your souls as a burnt offering on its altars.

Pride of intellect leading to scepticism and infidelity forms a most fearful peril in this age. “We have already spoken of the conflict which is now going on between the various forms of unbelief and Christianity. The struggle is eagerly maintained by both parties, and though to the sincere believer in Christianity there is no doubt how it will terminate, yet in the mean while there is great reason to fear, from the boldness and subtlety of the attacks of infidelity, that some, and even not a few victories will be gained by the opponents of Christianity, The natural bias of youth is almost always to infidelity. And such is the case, not merely because, as Bacon says, “a little philosophy inclines us to atheism, and a great deal of philosophy carries us back to religion;” but youth has an intellectual bias against religion, because it would humble the arrogance of the understanding; and a moral bias against it, because it would check the indulgence of the passions; and it is these two causes that will account for the prevalence of infidelity among so many young men of the present day. In an age when the mind of man is pouring out its prodigies in such profusion, there is imminent peril of believing it almost omnipotent, omniscient, and all-sufficient, and of man’s accounting himself his own Grod, and feeling as if he needed no other. The tendency is to that Pantheism which instead of saying nothing is God. says everything is God. Man-worship is the idolatry of the day, as well as monev-worship. And yet notwithstanding the prodigies of intellect which man can and does accomplish how little way does all this go to make him either holy or happy. The profoundest philosopher and the noblest son of science as much need a revelation from God to guide them in matters of religion and morals, as the peasant or the child.

Superstition, leading to formalism in religion, instead of the religion of the intellect, the heart, the conscience, and the life, is with some, though not so much with you, a danger of the age. Yet though it is chiefly among that portion of our race most under the influence of passion and imagination, that superstition gains its victories, it is evident from many facts that even the more masculine minds of your sex are not quite proof against the seductions of Popery and its cognate systems. And when we see over what mighty intellects this dreadful system has cast its shade or thrown its spell, and what gifted minds it has induced to drink of the Circean cup of its enchantments, we must not speak too strongly on the probability that none but the feeble or the imaginative will yield to its sorceries.

Young men, study then, seriously consider, and be duly impressed with, the dangers that characterise the age in which you live, dangers by which you are surrounded. I speak not now of the ordinary perils which apply to every age alike — the dangers arising from the ardor of passion — the puriency of imagination — the influence of example — the love of companionship — the temptations to sensuality, to intemperance, to dishonesty, to extravagance, which beset the young man’s path at all times: these have been already considered in previous discourses. But I now speak of those which appertain to the age in which it is your lot to live. Do not be ignorant, insensible, or indifi’erent, in such a situation; nor treat the subject with carelessness or levity Ponder, devoutly ponder, the subject. As your protection f n these perils — possess yourselves of personal religion. Tl ^, and this only, is your adequate defence. Here is your shiiyM and buckler. Watch and pray that you enter not into temptation. Put your trust in God. With his fear before your eyes and his love reigning in your hearts, you are safe, and will escape unscathed from all these perils to which you are constantly exposed.

Reflect then upon your condition. Here you are ia being, existing not by your own choice but by the appointment of Providence, in one of the most eventful eras that ever elapsed in the history of the world or the flight of time. For you, all preceding nations, and ages, and generations, with all their mightiest men, and all their greatest discoveries, events, inventions, and exploits, have existed. Whatever valor has won — science explored — art contrived — labor achieved — suff”ering produced — has come down to you. For you, heroea have bled in the field — martyrs sufi’ered on the scaffold or at the stake — philosophers studied in the closet — monarchs rei-ned on the throne — statesmen lesjislated in the senata — and travellers crossed the desert and the ocean. All the light and experience of nearly six thousand years concentrates in your history. You receive the full benefit of the art of printing — the revival of letters — the Reformation of the sixteenth century, and the Revolution of the ieventoenth. For you, the resurrection of America from the tomb of the Atlantic — the establishment of the British Empire in Asia and in Africa — have been effected. For you, civil and religious liberty has been matured in its most unrestricted form. For you, Bible Societies — Missionary Societies — Tract Scrcieties — and all the otner institutions of Christian benevolence, have been established and made ready to your hands All nations — all ages — all generations

326 THE YOUNG MAn’s FR[END.

have labored, and you have entered into their labors. You stand surrounded will these spoils of time — the wealth of nations, the achievements of humanity — and the ^ifts of Providence. And I now ask,” What manner of men

OUGHT YOU TO BE?”

So much for the past and the present, and then the future. What a future! What a seal is breaking for the next century! All men are fixing an eye of inquisitive curiosity and anxious expectation upon the unfolding of the scroll which contains the history of the next century. What may we not expect from and for humanity within that period! What may not be hoped for from science, the arts, learning, and religion? All, all under God depends upon you and your class. Into your hands, as the next generation that is to be, must come the destinies of futurity. You, and others of your age, must cause the wheels of the world’s destiny to roll backward or forward. You, you, are to determine the character of the next age, for you are to form it. Look over the world’s intellectual and moral condition, its civilization and evangelization — look over the civil and religious interests of your country, its government, its laws, its liberties, its institutions, — look over the state and extent of the Church of Christ, the world’s illuminator and regenerator, and recollect that all these destinies are soon to be in your hands. You cannot escape from this trust and the responsibility which it involves. Providence has fixed it upon you, and you cannot throw it ofi”. For the manner in which you sustain these interests you are held accountable not only to futurity, but at the bar of God.” You must exist; you must exist in the midst of society, burdened with the weighty responsibility that grows out of the relations you sustain to the living beings around you, and to the generations

IMPRtlSSED WITH THE IMPCITANCE OF THE AGE. 327

that are coming after you; and you must take the eternal consequences of living and acting in these deeply interesting circumstances.”

Young men, is there nothing here that deserves and demands reflection? Perhaps you have never thought of this as you should. You have never seriously considered the obligations imposed by the peculiar features of the age. You have never revolved the fact that the value, importance, and accountability, of human life are to be measured not by a fixed, but a variable scale, and that they rise and fall according to circumstances. In innumerable cases, one man now can do in the common arts and manufactures, what ten or twenty men could not do a century ago; and this is as true in regard to the operations of benevolence, as it is to those of trade — and thus the value of existence, and the importance of individual existence, are far greater than they once were. A man is a man at all times, but he is more of a man as regards power and achievement at one time than another. In such a day as this, then, not only as related to the past but to the future, I again ask, and with all possible emphasis. What manner of men ought you to he! I want you to be worthy of what the past has done for you — of what the present confers upon you — and of what the future will demand from you. I am solicitous that you should not prove ungrateful to the one, or unfaithful to the other. I tremble lest the current of improvement which has flowed so strongly to you, should flow languidly from you. I press again and again that question. What manner of men ought you to he? Yes — and I add to this question the apostle’s words —” in all manner of holy conversation and godliness V For this, and only this, can prepare and fit you to become blessings, in the highest sense of the term, to the age in which you live or to those which follow. It is this you need for yourselves above all arts and sciences. Religion has done more to exalt human nature — and does exalt it more wherever it is possesse-d — than all other subjects combined. It is the noblest element of mental and moral growth, both in heaven and earth. Indeed no man can he truly great, unless his mind is enlarged and his heart purified by its sacred power. This was the grace and glory of our first father when he came glowing in moral beauty from the hand of his Creator. It gave elevation and grandeur of soul to prophets and apostles; sacred heroism to martyrs; and in modern days it placed high in the scale of being such men as Newton, and Milton, and Boyle, and Locke, and Pascal. And while it is your own highest dignity, and richest happiness, it will prove your mightiest instrument of power, for the well-being of others. That which makes you Christians, is that which would make you philanthropists. Do you wish to benefit and bless the world in the most extensive and most lasting manner, aim at its subjugation to the power of religion. The world is to be converted to Christ, the beauties of holiness are to cover every region, and the song of salvation is to float on every breeze. It is not science that is to hush the deepest groans of creation, nor the arts that are to wipe away the bitterest tears of humanity: this is reserved for religion. Many a humble follower of the Lamb that shall pace the walks of the Crystal Palace, and survey with but partial knowledge of its teeming wonders and indescribable beauties, shall do more to bless his species in the way of direct moral and religious benefit than many of the mighty artificers whose productions attract the eyes and excite the admiration of gazing millions. One human soul comprehends a value compared with which the unrivalled glories of that wonderful collection are but a thing of nought: the loss of one such soul would be an infinitely greater calamity than the destruction of that whole building and all its contents by fire: while its salvation would be

to him who obtains it a greater treasure than his possession of all that wealth of nations — and to him who achieves it a greater honor in the world of spirits than to have contrived the palace and to have crowded it with its matchless and innumerable wonders. What a motive to seek our own salvation first of all, and then to comply with our high and noble calling to seek the salvation of our fellow-men. Rise, my young friends, to your high, your holy, and your beneficent calling — live for the present age, and send forward an influence through all future ages. Live for glory honor and immortality and let nothing satisfy you either foi yourulf or others — but whM is

ETERNAL.