IMAGE EVALUATION TEST TARGET (MT-3) K^ ^ 1.0 I.I |so "^™ H^H iU lU ■it 140 12.0 ii 11-25 111 1.4 6" % V) ^2 7 Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 572-4503 "9,'- CIHM/ICMH Microfiche Series. CIHM/iCIVlH Collection de microfiches. Canadian Institute for Historical Microreproductions / Institut Canadian de microreproductions historiquas V Technical and Bibliographic Notes/Notes techniques et bibliographiques The Institute has attempted to obtain the best original copy available for filming. Features of this copy which may be bibliographically unique, which may alter any of the images in the reproduction, or which may significantly change the usual method of filming, are checked below. D D D D D D D D n D Coloured covers/ Couverture de couleur Covers damaged/ Couverture endommag^e Covers restored and/or laminated/ Couverture restaurde et/ou pellicul6e Cover title missing/ Le titre de couverture manque Coloured maps/ Cartes gdographiques en couleur Coloured ink (i.e. other than blue or black)/ Encre de couleur (i.e. autre que bleue ou noire) Coloured plates and/or illustrations/ Planches et/ou illustrations en couleur Bound with other material/ Reli6 avec d'autres documents Tight binding may cause shadows or distortion along interior margin/ La re Mure serrde peut causer de I'ombre ou de la distortion ie long de la marge intdrieure Blank leaves added during restoration may appear within the text. Whenever possible, these have been omitted from filming/ II se peut que certaines pages blanches ajout^es lors d'une restauration apparaissent dans le texte, mais, lorsque cela 6tait possible, ces pages n'ont pas 6t6 filmdes. Additional comments:/ Commentaires suppl6mentaires: L'Institut a microfi(m6 ie meilleur exemplaire qu'il lui a 6t6 possible de se procurer. Les details de cet exemplaire qui sont peut-dtre uniques du point de vue bibfiographique, qui peuvent modifier une image reproduite, ou qui peuvent exiger une modification dans la methods normaie de filmage sont indiquds ci-dessous. □ Coloured pages/ Pages de couleur □ Pages damaged/ Pages endommag^es □ Pages restored and/or laminated/ Pages restaurdes et/ou pelliculdes »/ D Pages discoloured, stained or foxed/ Pages ddcolories, tachetdes ou piqudet I I Pages detached/ Pages ddtachdes Showthrough/ Transparence Quality of prir Qualitd in6gale de I'impression Includes supplementary materii Comprend du materiel suppl^mentaire Only edition available/ Seule Edition disponible r~71 Showthrough/ I I Quality of print varies/ I I Includes supplementary material/ I I Only edition available/ Pages wholly or partially obscured by errata slips, tissues, etc., have been refilmed to ensure the best possible image/ Les pages totalement ou partiellement obscurcies par un feuillet d'errata, une pelure, etc., ont dti film^es & nouveau de fapon d obtenir la meilleure image possible. This item is filmed at the reduction ratio checked below/ Ce document est filmd au taux de reduction indiqud ci-dessous. 10X 14X 18X 22X 26X SOX y 12X 16X 20X 24X 28X 32X aire details ues du t modifier ger une ) filmage The copy filmed here has been reproduced thanks to the generosity of: Library of the Public Archives of Canada The images appearing here are the best quality possible considering the condition and legibility of the original copy and in keeping with the filming contract specifications. L'exemplaire fiimA fut reproduit grice A la g*n6rosit4 de: La bibiiothdque des Archives publiques du Cbiada Les (images sulvantes ont 6t6 reproduites avec le plus grand soin. compte tenu de la condition et de la nettet6 de l'exemplaire film6, et en conformity avec ies conditions du contrat de filmage. idei Original copies In printed paper covers are filmed beginning with the front cover and ending on the last page with a printed or illustrated impres- sion, or the back cover when appropriate. All other original copies are filmed beginning on the first page with a printed or illustrated Impres- sion, and ending on the last page with a printed or illustrated impression. Les exemplaires origin ,jx dont la couverture en papier est imprimAe sont filmAs en commen^ant par le premier plat et en terminant soit par la dernlAre page qui comporte une empreinte d'impression ou d'illustration, soit par le second plat, salon le cas. Tous les autres exemplaires originaux sont film6s en commen^ant par la premlAre page qui comporte une empreinte d'impression ou d'illustration et en terminant par la derniire page qui comporte une telle empreinte. The last recorded frame on each microfiche shall contain the symbol -'^^ (meaning "CON- TINUED"), or the symbol y (meaning "END"), whichever applies. Un des symboies suivants apparaftra sur la dernlAre image de cheque microfiche, seion lo cas: le symbols ^^ signifie "A SUIVRE", le symboie V signifie "FIN". ire Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning In the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Les cartes, planches, tableaux, etc., peuvent dtre filmte d des taux de rMuction diff6rents. Lorsque le document est trop gra:id pour Atre reproduit en un seul clich6, 11 est film6 d partir de I'angle supArieur gauche, de gauche it droite, et de haut en bas, en prenant le nombre d'images n^cessaire. Les diagrammes suivants illustrent la mithode. ty errata Bd to int ne pelure, ipon d 1 2 3 32X 1 2 3 4 5 6 J * ! m 1 i 2)e; ^ HI WHAT IS CIVILIZATION ? ^^^ i A LECTURE DELIVERED IN THE CITY HALL, WITH THE VIEW OF AIDING TO RAISE A BURSARY FUND, BY ^!, HEV. PROFESSOR GEORGE, D. D., AND NOW PUBLISHED AT THE REQUEST OP THE DIVINITY > STUDENTS OF QUEENS COLLEGE, AND OTHERS. 4«» KINGSTON: JAMBS M. CREIGHTON, BOOK AND JOB PRINTER. 1859. p I I i NO T I C E . The author finding that he could not comprise within the compass of a lecture, the matter which he had pre- pared, had to leave a large portion of this matter out of Hie one he delivered in the City Hall. He has ventu?^d to insert in the copy of the Lecture, now prepared for the press, two or three paragraphs, and a few sentences, which the connection of the sense seems to require. He hopes the gentlemen who have done him the honor to ask for the publication of the lecture^ will excise the liberty he has thus taken. } us i^ " WHAT IS CIVILIZATION? ■♦♦♦- ^li» # It is quite impossible to give more than a partial answer to this question in a single leeture. There is great diversity of views as to what civili- zation is — as well as what are the causes of it, or what leads to its decay. The same difficulty meets us here, as in all complex questions; no single proposition can be framed to comprehend a full answer ; — explanations of kindred truths and illus- trations are necessary to bring out our meaning. An answer in the shape of an aphorism may have point, but must ever, in such cases, be deficient in truthfulness. Besides, the difficulty as to these complex questions is greatly increased by the loose way in which the unthinking employ general terms. A leading term is often made to stand as a symbol for a whole set of ideas, to not one of which these persons possibly attach any definite sense ; and yet, they perpe^^ually use the term as if they had a clear apprehension of every idea it embraces. This is a common and vicious use of language. How many have talked of liberty and even fought for it, without any definite notion of what true liberty is. Just so with civilization;; many speak and write on this without any justv I 4: WHAT IS CIVILIZATION. notion as to its essential elements, its true benefits^ the means for producing it, or the causes of its decay. These indeed, are the persons who most loudly boast of the glory of our modern civiliza- tion, and are ever aifirming that nothing more is necessary to turn our world into a paradise than its universal difiiision. The loose declamation on this is very foolish and mischievous, and as it springs from confused notions or partial views of truth, diffuses false sentiments, which lead to very pernicious results. A half truth is in most cases a whole error, but the half truths to which I refer, when embraced, can hardly fail to produce the most fatal practical errors. Hence I feel it need- ful ere proceeding to state my own views, to point out some of the narrow and false notions which have been entertained on this subject. First. Many suppose civilization to consist in the great accumulation ofiuealth among a people, I shall shew bye-and-bye that wealth has an intimate bearing on civilization, as well as civili- zation on the accumulation of wealth. Yet, no mistake can be greater than that wealth in its rude materiality, or in its more refined commercial forms^ can of itself either produce or preserve civilization. Except with the insane miser, wealth is but a means to ends ; but before you can judge of these as to civilization, you have to settle two questions : First^ how is the wealth acquired ? — next^ how is it employed? The fact is, mere wealth of a kind may be a proof of barbarism, and may tend di- rectly to barbarize its possessors. Even among ourselves every rich man is not a civilized man, and we know that the riches of many have been WHAT IS CIVILIZATION. 5 < employed not only to brutalize themselves, but others. Helpless poverty may be connected with hopeless barbarism; yet, wealth of itself is neither the cause nor evidence of civilization. Indeed, I hold that all wealth gotten by immoral practices, such as fraud or oppression, degrades him who thus gets it, as well as those he thus employs as his instruments in getting it. The slave trader, gambler, or smuggler, may amass wealth, buc is he a civilized man ? or the eivilizer of others, either in the methods by which he gains his wealth, or in the ^Ytiys in which he generally spends it ? Wealth gotten at the expense of con- science, or the well-being of our fellowmen, is tainted with an essential curse, for which neither a selfish prudence nor political economy has any cure. It is true the curse that accompanies ill- gotten wealth may not at once be apparent in individuals or communities; yet, it is certain to overtake both in the long run. This is the ar- rangement of a just God, which may be forgotten, but never can be set aside. The factory system in England has been the means of acquiring great wealth for individuals, as well as for the country. Now, without speaking, which I do not, in unqual- ified reprobation of that system — ^yet, who is so ignorant as not to know that as it has been gener- ally carried on, it has tended to reduce masses of the working classes physically, as well as mentally, to great degradation. Yet, cotton mill owners have often realized vast fortunes from a system that was producing these effects on their labourers. The accumulation of wealth, then, among a peo- ple — especially when accumulated in few hands-^ i 6 WHAT IS CIVILIZATION. is not necessarily a civilizing agency, and in fact, may be a great enemy to true civilization. We get dazzled with the splendour of great wealth, and so fail in many cases to see the pernicious means by which it has been acquired, and the de- moralizing tendencies that wealth thus acquired may have on a people. But, Second. Neither do great splendour and ele- gance^ or great excellence in certain of the Arts constitute civilization. Yet, this with many is all that is understood by it. I intend by the terms which I have em- ployed to comprehend what is grand or beautiful in buildings — what is exquisite in Art, or v/hat is rich or elegant in dress or equipage. When the human mind reaches a certain stage in developement and refinement, it naturally seeks to embody its ideas in a material beauty and gran- deur, — hence splendid buildings, paintings, statu- ary, rich dress, and elegant equipage. Now, when this is done according to principles of correct taste, it may embody very noble ideas, as well as em- bellish social life ; yet, it is not civilization. No doubt a true civilization will adorn its home with works of Art — for it will seek the beautiful and grand, as well as the useful. Yet, it must not be forgotten that some of the grandest and most ex- quisite works of Art were produced in times of great barbarism. It were to show a sad ignorance of history to suppose that when some of the most wonderful buildings of Eome were erected, the people of that city were in a high sense civilized. It is well known that some of the grandest build- ings of ancient Eome were reared chiefly f )r the ) I ? ^1 \> WHAT IS CIVILIZATION. ^ P gladiatorial shows. Thousands of Romans, women as well as men, took their places in these splendid buildings to witness slaves, or vanquished cap- tives, inhumanly butcher one another. No truly civilized people could have beheld without horror the scenes which were witnessed in theatres on which Art, Science and labour had done their ut- termost to make beautiful as well as grand. Indeed, as every one knows, some of the linest pieces of ecclesiastical architecture, such as St. Peter\s at Eome, the Cathedral of Cologne, and York Min- ster, were erected during those ages when Europe was immersed in great barbarism. The same is true of some of the finest productions of the pencil. When Michael Angelo was producing those im- mortal works which fill men with the greatest admiration, it is well known that the bulk of his countrymen were every way thoroughly degraded. Yet, men are ready to point to splendid buildings and great paintings as decisive proofs of high civilization. But if they be not proofs of this, it may be asked what then are they proofs of? I answer, of great genius and pride in a few, combined with great wealth and physical power, by which true genius could work out its own de- signs. But this condition of things may be found to exist among a people, the greater portion of whom may be thoroughly ignorant and every way degraded. In fact, some of the grandest national works — Eussia has such — never could have been erected but by the will of a despot exercising un- limited authority over a nation of slaves. But this proves at least, you say, that the despot him- self with his leading ministers, were highly civili- WHAT IS CIVILIZATION. zed. It may in no proper sense do any thing o£ the kind. It may prove simply, as in the case of the Pharaohs of old, or certain monarchs ot Eus- sia, how national pride or personal vanity may employ Science, Art and wealth to work out its designs ; yet, in all this you may find no evidence of true civilization, even in the leading minds, and certainly no proof from this that the people who wrought as slaves in these great works, were civil- ized. Kay, more — the erection of some of these works, from the oppression to which it led as to the people, may have tended to corrupt and debase the minds of millions. We do not reflect how much a palace at Thebes, or a triumphal arch at Eome, may have cost of human misery and degra- dation. Bat if palaces, theatres and triumphal arches furnish no certain proof of the civilization of a people, neither does gorgeous dress or equipage. When we read in Eastern story of jewelled dresses, and of horses and elephants covered with gold and sparkling with diamonds, which princes use, we are apt to think of a high civilization. 1'his is a vulgar notion ; for it may be all, as Milton ex- presses it, ^'but barbaric wealth and gold." Many Eastern princes have illustrated the truth that a man may be a thorough barbarian, yet live in a splendid palace and wear tne most costly jewels. As has been hinted, true civilization will draw to itself what is beautiful or grand in Art ; yet neith- er the Arts, elegancies nor rich embellishments in public nor in private life, can of themselves fur- nish evidence of civilization. But, indeed, to see the truth of this it is not P P^ oi ) WHAT IS CIVILIZATION. Vi necessary to turn to tlie splendours of oriental princes ; who needs to be told that showey ap- pearances are no certcan evidences even among ourselves, of elevation of mind or refinement of taste. Yet, such is the delusion on this, that a certain showy appearance is held not only as tho best proof of civilization, but is found to be so in- dispensiblc, not only to position, but even credit in society, that men make the most desperate efforts to keep up this appearance. I stop not to speak of the deception and ruinous folly of this found on all hands, I merely adduce the fact to shew how readily our minds fall in with the notion that such appearances — for I have no better term — are proofs of high civilization. Such appearances, barbaric or elegant, assuredly may exist where there is a sad want of refined sentiments, intellectual culture, and that high moral worth without which no people can be truly civilized. Third. A polished mannerism is not of itself civilization. By this 1 understand what in common par- lance is called refined breeding. Intercourse in society demands for the easy interchange of senti- ments and feelings, as well as for the business of life, certain conventional rules of speech and action. Now, in as far as these rules are in ac- cordance with truth, common sense, and the receiv- ed usages of society, they are well fitted to give delicacy, ease and facility to social intercourse. — Wilfully to disregard these rules is not mere vulgarity, but gross ignorance, pride, or insolence^ He who acts thus, is in no sense a civilized man ; yet, it were assuming too much to affirm that merq. H) WHAT IS CIVILIZAT?I01T. refinement of manners is decisive evidence of those mental qualities that constitute civilization. An artificial refinement of manners, has been often ac- quired by men who had little head, less heart, and no conscience. Hence, your surface polished man is not always the gentleman — far less the man of high principles and just feelings. Besides, what is held as the best manners by one people, is often laughed at as childish folly by another. Again, while among the educated of all nations certain forms of breeding are held much in common, yet in innumerable little things they all differ widely. It may, moreover, be affirmed, that while good sense, gentleness and information, cannot fail but furnish agreeable manners for social intercourse, yet, did a whole people possess such manners they, nevertheless, might have no claim to high civiliza- tion. But, the fact is, such refinement in manners is never possessed by more than a small portion of any people. On this, travellers are apt to be deceived. When they meet with a few highly bred persons in the country they visit, they has- tily conclude that the whole people are equally refined ; or, on the other hand, when they meet with persons of gross manners, they are ready to denounce the whole people s thoroughly vulgar. Either conclusion may be a childish folly. It is readily granted that a certain refinement of man- ners, gives to society the outer and lighter graces which, although in their place useful and very pretty, must not be regarded as civilization, nor the want of this as a proof of barbarity. But, Fourth. Literature of a sort is no evidence of ■itself of tlie true civilization ofaj)eople. i > o ,A WHAT IS CIVILIZATiOiT. 11 1 > O 'It is true savage nations cannot produce a literature of a high order. This can only be the product of a people who think much and feel deeply. Yet, it were an error to suppose that a condition of society favourable to the growth of genius, must necessarily be highly civilized. In- deed, a poet of creative genius will find some of his best materials among a people vigorously rude, not only in manners and in thought, but even in morals. The truth of this is strikingly illustrated not only in Homer, but in Shakespeare, and in Walter Scott. A great poet must be singularly gifted with an eye to observe and powers to des- cribe truly what he sees. It is, however, an error to suppose that if a country has produced a few men of great genius, that country was on the whole highly civilized. No doubt genius, if properly directed, will mightily aid to civilize; yet, genius itself can live and work amidst very adverse con- ditions of society. On the other hand, it must never be forgotten, that genius misdirected never fails to corrupt society. Few will afiirm that all the productions of Voltaire, Eousseau, or even By- ron have tended to advance the true civilization of the world. Whatever demoralizes, barbarizes,' — - and all the more thoroughly when vicious sentiments are presented with the fascination that genius can give them, and are clothed in exquisite dic- tion, or graced with the charms of poetic numbers. But I have now done with the exposure of these half truths and false views ; and I cannot but think if you reflect how the world is imposed on by these as to civilization, you will not deem as irrelevant what I have said. 12 WHAT IS CIVILIZATION. Ill Society, according to many, is to be regenerated^ and indeed saved by civilization. By the sole in- fluence of this all wars are to end, slavery and oppression in every form to be put down ; and in short, all poverty, vice and misery to be driven from the earth. This is a sad delusion. Were the delusion, however, merely speculative, it might do little harm, but when it becomes practical — as it does in our day — it is to the last degree mischiev- ous. Civilization is to be the salvation of the world. Be it so ; we ought surely on a matter so momentous, to have an accurate notion of what these writers mean by this sovereign remedy for the ills of the world. But on this we, in general, get no thing bettor than pedantic aphorisms, or vague generalities. With many the civilization that is to save the world is a flourishing commerce. Let ns have plenty of trade that is money-making, and the world will be made virtuous and happy. Again, another class of writers make it to consist in education, while their education consists in being able to read, write and cast up accounts. But others take higher ground — with them works of taste and genius, in connection with the univer- sal diffusion of a knowledge of physical science, are the certain means of civilizing mankind. All these theories are very wrong, not because there is no truth in them, but because they are, as we have said, but half truths, or quarter truths, and what is worse, they leave out certain elements which are essential to the complement of the theory as a whole truth. I repeat it, a half truth is often a whole error, and when some essential principle ijS left out, it may become the most pernicious sort ) . WHAT IS CIVILIZATION, 13 ) J> O of error. I am far from denying that wealth, taste and good breeding are not parts of civilization ; but I deny that any one of them of itself is it, or that all of them will make it up. Nay, these things so far from being the causes of civilization are in reality, as far as they are good, its effects. In this, as in other matters, men mistake the cir- cumstantial for the essential, a part for the whole, or the effect for the cause. It is now time, however, that we should try directly to meet the question. Cwilization^ then^ as to its essential cause consists in the con- science and intellect of a people thoroughly culti- vated, and the intellect in all cases acting under the direction of an enlightened conscience. This is the basis of all true civilization — or to change the figure — it is the central 2^oiuer which produces or directs all the other powers that civilize men. When I speak of the conscience of a people, I mean that of the individual man, for before you can have a public conscience you must have indi- vidual responsibility to righteous principles. No priest, sovereign or public opinion, must regulate the conscience of the individual, but each must have his own conscience regulated by the will of God. He must believe this to be right, because God requires it, that to be wrong because he for- bids it, and he shall do this and eschew +''"at, because the God of justice, wisdom and goodness requires it ; and thus he shall ever think, feel and act as to all the duties he owes to God, to society and to himself. Now, assuming that God has given such guidance for conscience as if attended lOj must ever lead to what is good ; plainly, he who \ u m WHAT 13 CIVILIZATION. is thorougWy under this heavenly guidance, never can be false in his moral sentiments, or fail in* his relative duties. A good moral condition of mind then, is the first, and I will add, the indispensihle element in the civilization of the individual man. Without this you could no more civilize a man, than you could civilize a brute, or a devil. Civil- ization then, must begin within or there can be no fruits of it without. A God regulated conscience is that which can alone regulate the passions and appetites, and cf course the outward conduct of man. I do not say that this is all that is necessary to give that harmony to the mental powers, and to human energies and labors, which produces and extends civilization. ]3ut I do aver that a good conscience is not only first in order to this, but first in importance. Those who have labored most successfully to civilize the outcasts of society, whether among a horde of HottentotSjj^ or among the outcasts of London or Glasgow, entertain not a shadow of doubt on this. These noble philan- thropists; with one voice, confess that till they can reach the conscience of the degraded, they can produce no elevation of sentiments, no good hab- its, no permanent refinement of taste, . and no virtuous conduct among them ; but as soon as conscience is brought right, it is then easy to bring all else right. This is, indeed, but the old prin- ciple : — make the tree good if you would have the fruit good. But if this be true of an individ- ual — which I suppose no one will deny — then it is equally true of ten or of ten millions. Yery plainly, the civilization of a nation must begin ia, !> WHAT IS CIVILIZATIOK. 16 . ;) U that nation getting a good conscience, and it will advance just as the national conscience is kept good, and will rise as high and no higher than the morality of the national conscience. Our first principle, then, is that there can be no real or durable civilization till the national conscience is imbued with a divine morality. If any one is inclined to smile or sneer at this, I would bespeak his forbearance for a little. To proceed then with our argument. While we hold that a divine morality is the basis and safeguard of civilization, , we do not affirm that nothing more is necessary for its full development. Eeason thoroughly cultivated and working under favorable circumstances, is indispensible for this. Do you say civilization produces intellect, culti- vates reason, and directs all their energies ? I reply, you again mistake cause for effect. If you intend to elevate the savage or the degraded man in your own community, you must, first of all, enlighten his mind. The want of light is fatal to any safe or useful progress. For till he can see aright, he cannot act aright. A mind in darkness is either imbecile or, has only the fitful strength of blind fury ; — but this is strength only to destroy. It, is the seeing mind that can build up. Hence, you must not only give a man good moral prin- ciples, but teach him , so to reason, that he shall ever see the true motives for good moral conduct, if you would civilize him ; for it is then that his actions are so regulated that all his powers pro- duce good fruits for himself and others. Although I have no faith in the thing .uisluj call education,. civiHzing, yet I hold there is a sense in which, ,if . 16 WHAT IS CIVILIZATION. you educate you will civilize. Educate the con- science of men, so that in all their moral conduct they shall ever do what is right in the broad sense, ■ — and so educate their intellect that they shall ever reason correctly on all that relates to them, and you have either civilized that people, or at least put them on the sure way of making great improvement. JSTo civilization without the culti- vation of conscience, and reason in connection with conscience, there ever has been, or ever will be. A people that thus reasons well and wisely, must be a civilized people. The Egyptians and Greeks were more civilized than others in ancient times, because on the whole, wise and profound reasoners; and wherever you find a high civili'''.a- tion in modern times, you find it where re?--: ' in connection with an enlightened conscience— no- roughly cultivated. It is, however, although a common yet a serious error to suppose that our ordinary systems of education generally afford this cultivation of reason. To read, write and know the powers of figures, may be indispensible appliances, and yet the real education of reason be but very partially attended to. It is true without these appliances a man cannot be fit for many situations in life, and can hardly be spoken of, even in a low sense, as educated ; yet, why should it not be understood that unless human beings are taught to think closely, love knowledge ardently, and reason jastly on what they know, they are not in the proper sense highly educated. Till this is thoroughly understood, we will perpetually mistake the means for the end, and even low means for the great '/> 1* di • WHAT IS CIVILIZATION. 17 no- '/» \ U end. The tcocher who merely communicates knowledge to his pupils in a poor mechan- ical way docs little compared to what he dues who teaches them to think, love knowledge and reason correctly. It was in this sense that Watt, Stephenson the elder, and Hugh Miller, were pcrh:i|)s the most educated, althougli far from being the most learned men of their times. Indeed, he that can reasou ably on the subject that comes under liis eye is the truly educated man. But need I ask, is this the commodity that is alwa^^s got in the shape ot an education for which no little money has been paid? — alas! alas! The fact is, a peo])lc may have a good deal of learning and but little claim to the diameter of able rcasoners. But tl ^ ' ^ ^^ it sink down into your mind that the first pc in man to be educated, if he is to be civili- zed, is liis conscience. If we forget what man is and is destined to bo, we can only talk pitiable nonsense about him. Man is a moral creature. He must be looked at in this light if we would see his essential characteristic; but if so, for use- fulness and happiness, he must be made morally right. Hence it is the condition of a man's con- science that gives stamp and direction to his whole being, character and aim. Not that a man can have a good conscie? c;*. without an enlio;htened reason. That I utter! v deny ; but then, I affirm that a well regulated con- science will in the end produce the highest forms of good reasoning amc^ng a people. I do not ques- tion but mere intellectual force or acuteness — a sort of foxy acuteness, may exist without the power of conscience. In fact, men of this foxy 18 WHAT 13 CIVILIZATION. m acuteness would get c^ "^^oTmsscd «and even stnpi- fied in their movement. iliey liappened — a thing not liicely — to admit the voice of conscience to bo heard in their bosoms. But this granted, still it is true that a vigorous reason acting in harmony with a eonsciencu enlightened by God, and tho mind thus conditio led, is in theonly proper sense civihzed, anperty really wholesome to individual comfort, while the whole business is utterly fatal to public happiness; and little as it may be understood, utterly adverse to the increase of public wealth. It is no paradox to say that sharpers can only thrive among honest men, just as pirates can onlv thrive where there is a great deal of honest com.merco. I solemnlv aver that the man who is making money dishonestlv, even, within the protection ofthe law, is undermining the commercial stability of his country. That man is a thief; and were money all that he stole by his quirhy transactions, that were little ; but he steals confidence, or rather in thf end destroys it. But utterly destroy that confidence which is founded on veracity and the whole of your modern com- merce would soon hecame e:xtinct. Believe it, tm WHAT IS CIVILIZATIO]^. 23 f there is no greater enemy to the increase of public wealth than your smart dishonest man, who by masterly cunning and lorce of im[)udence often succeeds in making a fortune. Were such men to become numerous in any community, that com- munity, be its resources what they might, would in a short time be beggared. It is really in this way that the wealth of great nations perish, you know not how. You wonder how such vast wealth has been lost. The fact is, it is confidence that has been lost — confidence in human veracity, that is all ; but that is enough, if lost, to ruin the greatest nation of modern times. Only think what a mystery our modern commercial system is, from the B.;nk of England downwards. The real ma- terial wealth, or hard cash, as they call it, that keeps the whole of the mighty system in motion, is comparatively but little. I was lately very much astonished ou learning from one of our most ac- complished bankers, how small an amount of specie is necessary to kee[) the whole trade and commerce of this Province in active operation, when confidence is in a healthy state. In fact, the whole IS kept in motion mainly by bits of paper. But what gives this mysterious and extraordinary power to these bits of paper? Confidence. But confidence in what ? I answer confidence in much — but ab )vc all, and in a sense comprehensive of all — confidence in the moral truthfulness of your fellowmen. When you look at one of these bits of piper and see a certain name on it, you say it is good — as good to you as a bag of gold. Now, how is this? — is it merely because you know the man whose name the paper bears ^to be a man of 24 WHAT IS CIVILIZATION. w intelligence, a man of business habits, a peculiarlj smart man ? Not exactly, my friends, but be- cause you believe him to be thoroughly honest ,• yoii believe what he says on that bit of poper;— in short, to say it in a word, you beheve the man to have a conscience. 0! don't tell me about the power of commercial honour, legal securities, checks, and all the means of protection. I do not think lightly of any of these, yet I must tell you that were all moral confidence betwixt man and man destroyed, these things — good in their way — could never take its place, and all the wheels of commerce would stop. That cannot be — no, thank God, it may not \erj easily come to that ; yet, do you not see that if the foregoing reasoning bo sound, every sharp-set swindler, and every oily- mouthed liar in trade is, with the devil's help, just doing what he can to bring things to this horrible pass. Our conclusion, then, is that a people with- out a good conscience will grow poorer and poorer. Let us devoutly thank God for this kind of poverty. It were dreadful to think it should be otherwise. Our position, then, is that a good national con- science is the grand power for producing whn,t is really public wealth, and so far, is greatly condu- cive to civilization. The reason for this is plain ; — such a people can trust one another. Have you thought how much of a nation's prosperity may lie in these few words — can trust one another. Such a people can unite with safety, and by their union draw out all the latent resources of a coun- try which shall contribute, when developed, to individual prosperity and pubhc wealth, Thia )i^ WHAT IS CIVILIZATION. 25 you and W m trust which leads to -union is well founded. A moral people is ever an industrious and fiugal peo- ple. A spurious religion may lead to sloth or prodigality, but genuine religion deeply implanted in the conscience brings all the powers or nian into full exercise. This produces-indastry with iJl the good social habits on which it rests, and conserves all the fruits that spring from it. But I need not tell you that industry propei'ly directed and ac- companied with frugality, is the grand agent for producing true wealth. Boundless natural treas- ures may be lying under the leet of a people, but if they want well directed industry, they never can turn these into national wealth. Nay, so power- ful is this when guided by a sound morality for enabling a people toaccumulate wealth, that they can hardly fail to grow^ rich eyen under very un- favourable natural conditions. Scotland, Holland and New Engiarid, arc naturally, perhaps, the three poorest countries within the temperate zone; yet, these three countries now pt; sess, I presume, a larger share of wealth in proportion to their ex- tent and population than any others on the lace of the earth, while the almost fabulous wealth of Englar.d is chiefly the fruit of the industry of her extraordinary people. But then, observe, this in- dustry so essential to civilization, sj)rings mainly from morality, and is mainly sustained by it. — Your own observa.ion must confirm the truth of this, as seen on a limited scale. You know well that the moral and industrious man seldom failsin this country to secure a competency, and not un- frequently attains to considerable wealth ; — while the immoral and iadoleut sink into hopeless pau- 26 WHAT IS CIVILIZAnON. cperism, even in the midst of our abundant re- sources. But an intelligent and moral people will not only toil laboriously to make proj-erty, but will evei^ have that snlutary foretiiought and 'keen sense of responsibility, which will lead them while they labor lor the present, to lay up something for vthe future. Although the hoarding of the miser is a sin and unmitigated folly, yet it is neither sin nor folly, but great wisdom, to make some pro- ^vision for old age or children, and the unforeseen exigencies of life. J3ut this accumulation of pro- :perty is really the natural increase of the wealth of a people. The desire to accumulate for the ends I have stated, springs and can alone spring -from some of tlie best moral sentiments of the heart. The thoughtless and inimoral live from hand to mouth, and even thus live but poorly. ]f ■^' the h)ve of moniy be the root of all evil," yet let no one doubt that a total disregard to the les- Bons of pru'lence in laying up something for the future, is also the root of imuinierable social evils. Nor should it be ovc; looked that an i itelligent and virtuous people, thus wisely making provis- ion f )r the future, may be entirely free Irom the sinful love of money. SuHlce it to say that pro- perty acquired under the influences of a sound morality, and used or laid up for wise ends, must ever have a civilizing eifect; — and more especially as the saving-i of sueh a people are the iruits of their virtues, so their savings strengthen their virtues. But these savinQi;s never will be made unless -there is something hke perlect assurance that thej u. WHAT IS CIVILIZATION. 27 O ihe . If yet i les- : the jvils. can be preserved in safety, and obtained when needed. Let suspicion as to the security of the fruits of industry a'xl frug..lity take ]:)()ssession of the minds of a people, and from that moment their wish to aeeumulate is gone, and all their energies are piiralizcd. Should the conviction become universal that no confidence can be placed in the great monetary instituiit^iis of a country, either from a want of veracity in the chief mana- gers of these institutions, or a. want of integrity in the magistrate to enforce just claims, then the whole financial machinerv <'f that countrv would come to a dead stop, industry would be ruined, saviuf^s would no longer be made — and waste and beggary would become; universal. Let a few •cases occur in any countrv like that of the West- ern Bank of Scotland, or the Borough Baidv of Li- verpool, and the greater part of men would soon be beard to say, — Let useat and d link while wx' have it, for to-morrow we may lind our great monied institutions have gone down, and all that we have .saved by patient mdustry and frugality for chil- dren or old age, has been lost ; let us take the good of it then, rather than have it devoured by careless •or cunning kn;ives. Ah ! little do men think how much the civilization and social well-being of a people depend in our times on the ability and stern integrity of a few of the financial chiefs of a country If these men are not laboui-ing in the front rank to produce civilization, they stand first in the second rank to conserve it. A small num- ber of acute and unprincipled financiers, who can read the signs of the times, may make money on ^change ; yet, were the breed of mere sharpers and 28 WHAT IS CIVILIZATION. gpeculators greatly to increase, then that confi- dence which is founded on simple truth fuhiess, and \«:hich keeps the whole apparatus of finance and trado steady and in motion, would utterly disap- pear. Loudon Koyal Exchange might then be turned into a bowling alley for amusement, but oever could exist as a mere gambling saloon. It is, however, the want of confidence to small eavings, that is the most fatal form the evil cin take among a people. If John Smith, wdio is a poor man, can securely invest the five pounds he aas saved, he will strive to make it ten, or a hund- red, so that he may l)e able to give little Tom a superior education, or make the savings at some future period to minister to the greater comforts of the family. Now, this must help, not only to civilize John Smith's fatnilv, but may have a most beneficial influence on several neiij^hboring!; fami- lies. But now, mark it. if Smith has lost his five pounds by some swindling concern, and with this loss has sustained the far greater loss of confidence in every hodij^ he will probably take to drinking like Jones, or become as slothful as Brown. la truth, my friends, no words can utter the impor- tance to civilizntion, when tlie little savings of the poor can be looked at by them as perfectly secure for a rainy day. But this security can only exist among a people thoroughly sound in their naoral sentiments. Legislators may enact laws as to pecuniary responsibilities, but they cannot enact laws for conscience, anxl. to this in the end the security must come for^ its true backing. I wish to drive it into you, that although speculation may Qiake a fortune, yet it is industry that actually WHAT IS CIVILIZATION. 2d cJreates the wealth out of which that fortune is made, while stern honesty can alone give security to property after it is acquired. But if this be true, tlien every dishonest man in business, as he is destroying confidence is sapping the basis of all commercial i)rosperity. Lei me say it plainly, every cheat and swindler is doing his ])nrt to plunge his country into barbarism, nor will hia Bplendid equipage in the least mitigate the evil. No vice among a commercial peojjle tends more to ruin and degrade them than falsehood and dishon- esty. Never doubt it, stern honesty in money transactions is a mighty help to civilization. In- deed, the truthful honest man is every way a civilizcr, while the polished cheat is but a well- dressed barbai'ian, who is doing his best to sink his fellow men into barbarism. Could I command time, it might be easily shewn, that in mailers vf mere tcibie^ the principles which I have laid down are also applicable to the production find embellishment of civilization. It has already been shewn tiiat great works of Art may exist among a people, neither highly moral nor intelligent. It is neveitheless true, the Arts in a lii^h state can alone continue to flourish among a moral and intelligent people. Such a people can a[>preciate the truly beautilul and grand in Art, while they alone possess the wealth which can command the labour of men, and especially the labour of genius for such works. Among an ignorant and immoral people, a taste for works of Art is often but a taste for extravagant display, and is rather the dissipation of fancy than just taste. And as we know in inference to Greece^ 10 WHAT IS CIVILIZATION. I the finost works of Art wlien a people become- tboroiiL'lily degraded, arc utteiiv neglected, or turned to tlie mcnnest uses. Itistlius that exqui- site pieces of statuary and entnblntarcs bave been broken up for materials to build cowdiouses, or burnt into lime. Art perishes wben the intellec- tual and moi'al worth of a people pv^nshes. This will be found to hokl true, whether applied to great national works, as palaces and tiiumpbal arches, or to private buildings, statuary, or paint- inofs. It may be the fashion to have one or other of these in great excellence; yet, if a people run down to m(.)ral effoteness, works of taste will dete- riorate, and in the end all true Art disappear. Such a people, if our reasoning be correct, will not have the wealth to sustain yVrt; and when the heart of a people gets tlioroughly corrupted, their taste for the beautiful becomes utterlv vitiated, — Savages have no taste. Hence, even for the civil- ization which depends on taste, you must have a basis of sound morality to sustain true taste.. This is seen witli even more clearness in the humbler than in the higher walks of life. It is not in the abodes of the cHssipalcl jioor that you find the six-penny print, with other little ornaments, but in tlie houses of the virtnoH'i poor. With them, to embellish is not as with the rich — mere fashion, or for eifeci ; it is really the breathing of the soul after the beautiful. Despair of no poor famil)' that adorn their cottage door with flowers, or their chimney-piece with little ornaments of taste. This is not morality nor religion. No, my friends, of itself it is not — yet it indicates some moral health in the breast, and more than one moral element on th th an th hi pr ex d( ex WHAT IS CIVILIZATION". 31 or • El ^ ►/ Tfliich you would do well to lay bold. But, on the otliLM' hand, what hope can you entertain for that poor family that is satisfied with the naked and dirty repuLsivencss of tlie cottage walls ? If the taste, then, of true civilization — whether in its high or low develojxnnents in Art — be not the product purely ol tiie moral sense, yet it cannot exist long in palaces in truthful beauty and gran- deur without a healthy morality, and will never exist at all in cottages without the aid of true moral sensibility. On the rcjined manners of civilized life, to which the [principles 1 have laid down no less fully apply, I can only devote a brief space. Without stopping to ask what real good breeding is, I simply remark, that thiUiigher forms of civilization must ever possess this. IJut this- alsosp)rii)gs Iroma high morality and suumt mtelh- gence among a people. Do not tell me ihat you have known many good men who had no good, breeding, and not a few unprincipled aid superfi- cial men, of exquisite manners. 1 do not j)retend to be deeply reael in Chesterfield, and so shall not argue the question on the Ciiesterlield theory and practice ; yet, I must deny that the thoroughly moral man has ever the ill-breeding of essential vulgarity; or rudeness. If a plain man, he may be ignorant ot forms, but nr.vcr insolent in his- bearing; — he may offend your conventional tastes by a homespun simplicity, so as to cause j^ou to smile at his innocent and awkward blunders, but he will never willfully wound your feelings either by gross less, deceit,, or vanity. But now, what of the exquisite breeding of your refined, but 82 WHAT IS CIVILIZATION. unprindplcd man? Yes, lie Las mnstcrcd the theory and practice of the Clicsterfiold ecliool, and other like schools. Doubt it not — lor has ho not got the bow artisticnl, the Bmile artisticnl, the hem, the a-wa and the haw all accordinij; to the most approved canons and prac- tice? Now all this to a ])lain man like me docs not of its(>lf amount to very mu(;h — does not in fact amount cpiitetoang lie excellence; yet tospeak it soberlv, all this were rcallv somethinf action. The votaries of jMammoii may be skillful enough in making money, and on the whole, knov/ well how to take care of it, but I must be excused for not believinirthem to be the best missionaries to civilize a sinful and degraded world. And vet, traders mi^kt do mucli in this. It were, indeed, a glorious day for the world, if all traders that went into barbarous climes were true civilizers. What harbingers would the traders from America and Britain be to tho missionaries of the Cross did they, in all their dealings v/ith barbarous and semi-barbarous nations, ever acton the principle "of doing to others as they would b(3 WHAT IS CIVILIZATION. 87 :f !■ exis- ics of [)reju- icibits, QLTCC, men 1 11 tlio corn- e our •peans tend- re not as ill , pro- oplo ? , pious [ ihcso , it is f God r sole iniioii nd on b, but be tliG ladcd s. It if all e true raders larics v/itli acton lid bd done b}^" But when traders, a?, has been too often the case, cheat the ignorant, phmder the weak', and in every way make their superior knowkdgo the instrument of injnstico, are tliey, think you, Jikely to prove very elTicient eivihzers? It is a ])liiloso- phy as short-sighted as it is ^'eliisli, that prates of mere commerce civiHzing the worKL Yes, the merchants ol every motiern Tyre will become miglity civilizers when they consecrate a portion of their gains to the Jx)rd, ai'cer having first conse- crated themselves to Jliin. It has been sliewn that many things maj^, as means, contribute to civilization, if ilu^se means arc all thoroughly influenced by moi'ality ; but then, I trust it lias also been macle plain, that all means without this must fail. :'• ow, by t liis mii2fhtv power — which must lie attheheai't of all tmd give vitality to all means tor civilization, — I just un- derstand the moral truth of God] that ti'uth in its principles and motives by wlihh man is taught to love and obey his Maker, and by which he is taught to do justice to his lellowmcn in all the relations in which he stands to them, and ever to exercise towards them a wise love, forbearance and charity. In a word, the morality that I plead for as the grand ])ower to civilize is that which a man possesses when he tries to be like God in his moral sentiments and feel in av, and tries to act to- wards his fcllow-creaturcs as God acts towards all His creatures. AVould not this, ii;dc( d, tend to elevate and rellne? — would not this be the true civilization? if men were bmught to resemble in their moral qualities and acts that greatest and best of Beings ? / 85 WHAT IS CIVILIZATION". But if men will take Uim as their model and patron, who is the author of all confusion, degra- dation and misery, shall they be so mad as to hope, under his dominion, for true and la3ting civiliza- tion? Yes, such is the folly of men, that they fancy they may serve the devil in pursuing all wicked courses, and }■ et some way or other have an earthly millenium. Although men may become so deluded under the influence of sin, as to call darkness light, and confusion order; yet, dark- ness and confusion will in the end produce theix natural results — debasement and misery. It is never pleasing to look at the gloomy side of a question, yet I would not do justice either to you or my subject were I not to notice some things which appear to me ominous, even for our modern civilization. 1st. The low state of subordination in many countries, cannot but awaken fears as to their civilization. All law and government — all social well-being and all the liberty that men have in society, de- pend in a great measure on the respect felt for those in authority. Parents, magistrates, ministers and teachers, if endowed with virtue and talents suit- able to their statioi., must be ol jects of great; respect to those under them, or civilization cannot exist. Yet, few I presume, will venture to affirm that a sincere respect for those clothed with author- ity is a prominent characteristic of our times. I ajSoume this as a painful fact, without stopping to enquire into the causes of it— and draw this infer- ence from it, tliat where respect for those ia authority is feeble, it augurs ill for the stability of WHAT IS CIVILIZATION. ^ m ^ "■ civilization in that country. Society depends for its very existence on the preservation of order ; but if there be little respect for those in authority, then order must either perish or be sustained by force. Bat while the despotism that sustains social order by force may be a terrible necessity to which men wall submit rather than fall into anarchy ; yet, this must ev^r prove fatal to all the higher forms of civilization. Is subordination in the family, the school and the state decaying, then civilization in that country is becoming terribly insecure. No wise man will hastily sneer at this. It may be some time ere the end comes, but what that end will be Is as plain as it is painful. A building may have the finest cornices and other architectural ornaments, and its rooms may be ele- gantly painted and gilded, yet if there be a seille- merit in the foundation, you do not feel much confidence in the building because of its upper ornaments. Thorough insubordination wherever it exists, is this rent in the foundation of society. But, 2nd. Dishonest dealing in the common transac- tions of life is another ill symptom of the condition of our modern civilization. There has been, in all ages, assuredly mucli dishonesty, yet one cannot help thinking that this has in our age assumed some new and alarming forms. ^Vhen dishonesty can ply its arts with safety, and bear itself respectably before the law, it becomes truly dangerous to society. To explain what I mean. — We have it on the best of evidetice that scarcely an article of food can be got in Lon- don — and I suppose the same is true elsewhere-^ 40 WHAT IS CIVILIZATION. that can be adulterated, that is not mixed, — and often mixed Avith pernicious ingredients. And what shall be said of that wholesale poisoning by quack medicines, with their lying }3uircries? This is, indeed, a new and alarming form, of what is at once unmitigated falsehood and cold-blooded mur- der. The whole world was filled with liorror when a Chinese baker was detected, or but su])posed to be deteeted, poisoning the enemies of his eountry after his own patrioiie fashion. All men cried out what barbaiians these Chinese are! And^ a^fain, when the Thuos of India were found to bo murdering pcoj)le from the pious wish to please their gods, all Europe was filled with a just horror at the recital of tliese saered murders. But now, what shall be said of London bakers, grocers and confectioners — and of quacks every where, who mix up, what according to the writers in the Lan- cet, are deadly poisons, not patriotically to kill the eneniiesof their country, nor piously to ])lease their gods, but to kill their tellowmen generally, simply for the sake of turning a penny in the way of trade ? Were this flagrant dishonesty to which I 3'efer, with its murderous consequences solely con- fined to the lowest outcasts, it might well awaken hatred and loathing, but need not produce any serious or general alarm. But this is not the as- pect in which the evil must be looked at. Our Chi- nese bakers and Thugs are iound every wheie, and in all grades of society, and withal bear themselves very respectably in society, wearing the finest broadcloth, sitting at the best tables, and acknow- ledged with no shyness by very rci^pectable men, t WHAT IS CIVILIZATION. dl ♦;■ n Is not all this very bad ? In fact, socict}^ is ever in an ill case, when dishonesty has bccoiue in its modes of ncliori so rcliiied that there is no gross- ness abont it that readily olTends you, and withal can keep on vej'y good tciTns with the law and public opinion, even v/hen it is doing its work very tlioroughly. An arifnl and reihi'. d roguery in business is what our civilization has v.'iy much to dread. For it has already been shewn that falsity in speech aiid trade, il v/id.dy |)revalent, must imi.)ei"il th(3 civilization ot any pjo; le. 13ut^ 3rd. I cannot but thiid^ th-iL liie iirowincf practice — especially en this coiilineiiL — oi assassi- Q2o.lion. is another thino' that augurs ill lor our modern civilization. It istiiic^ d;^'>ds of violence have ever been common among ; |)t.o[)le ot rude vnairiua's and feeble morality ; but assasdnatioii is ess' ntially the vice of a cowaidly and barbarous mind, i!:iiamed hj virulent maligintv, v/ithout the b(ddness oi open revenge. There is only one thing necessary to complete the dai'k piclui'e, and th:a is, v. hen the assassin is sci-eened by pojuihir syinp:;lliy, or al- lowed to escape ^vluui bi'ougiit to ti'ial thiVaighthe moral cowardice oi' jurors or witnesses. \V'e boast of the triuin})hs ol" r-cience and art — they are in- deed Vv'onderlul, for vou can u(.\y travel by their agency in a li:v\^ houis en an easy-cushion in our cars a distance tiiat would have riquiixd many days of sore toil but a fcAv years ago ; yet, what will this avail if it be found iliat one oi liie most necessary things ior your jouiiiey is a revolver, and that bed ire vou can lie down v/ilii safety to take your nap, you must sec that the revolver la 4:2 WHAT IS CIVILIZATION*. at hand, and in order ? And what will it avail for real happiness that you may live in more splendid mansions than your fathers, if you have every now and then during the night to look out to see that the man who has some ill will to you is not col- lecting his shavings and opening his box of matches at the back of you r premises ? Ye people of Kingston, is all this fiction? You know it ia not, and you ought to know that wherever this prevails, civilization must in the end perish. As- sassination and arson — and the latter virtually involves the guilt "of the former — cannot grow to a head among a people without sinking them into barbarism. I tell you it is not the timid, but the brave man, who is appalled at the growth of these crimes and is filled with horror when he sees how the perpetrators of them are alloAved to escape, either from a want of right popular sentiment, or from a want of honest and vigorous action in our judicatures. Any convulsion in a community in this condition, and the whole fabric of social order may in a few short months be shattered to pieces. But, 4th. The infideh'ty of the times, especially among men who lead public opinion, whether through the Press or otherwise, cannot but have a pernicious effect on civilization. » I do not know that this evil as yet prevails to a very great extent in this Province. It can- not, however, be questioned that Atheism in some of its unqualified and insidious forms prevails ex- tensively in several of the seats of modern civili- 'Zation. It is not generally known that this moral ,p23t preceded the downfall of civilization, both m I ) WnAT IS CIVILIZAflON". 4B or ^ » Greece and Eome. Like causes necessarily pro- duce like effects. It is true we have Christianity to oppose to modern infidelity, still it is plain if infidelity prevails among the leading men of a country, the social condition of thnt country must fall into dissolution. Who can doubt th is — utterly disown God as Creator, Lawgiver and Judge, and civilization and social order could no more exist than liuht and order could exist after the sun was removed from our system. It is no paradox to Bay, that that learned and polished sceptic who saunters gracefully through elegant drawing-rooms. is the apostle of barbarism, and were he successful in teaching his lessons, he would land all men ia the lowest sava2;eisin. It has been stated that we have Christianity to resist infidelity, and there is, indeed, no other power that can successfully resist it ; but if Christianity has become feeble through its divisions and worldly mindedness, it then wants the Divine power, by which alone it cjm oppose this en- emy of God, of man, and of all civilization. Of the final issue of the conflict betw^ixt truth and error, there is no ground for fear; yet, who can tell what ai conflict the world may have to witness, and what wreckage of civilization the powers of darkness may make ere they are finally overcome by the powers of light, order and peace. I might have noticed other causes that are ominous enougli, but tor want of time I must for» bear saying more. Before concluding, let us turn for a brief space to the hrvjhtside of the picture, for assuredly we have abundant grounds of hope of a widely extended and far hiofher order of civilization thak 44 WHAT IS CIVILIZATIO^IT. the world lias vet socn. I shall oiily notice a few of these groan(U oi liopo, — Lind must do thisintLo brie fcst po ;.- i I )^ -j w : i y. First. TIia Iri.nmphs of pit /jsical ccicnce in our times furnishes ground for liopo. Thcro can 1)0 no question tliatsciencc dealing successfully with the great laws of nature, is now unfolding uiatciial means for human enjoyment to an extent that is [)ei'fcetly marvellous. To see the truth of this, you only need to ivlloet on the won- derful disco\'eries made ol late in chemistry, or on the application of science to create power lor loco- motion and other pu]'pf:srs; as well as its amazing improvements in agriculture, by which the pro- duce of tlio earth is so ])i-o(ligiously increased, or its a]>plieation to sanatory ])ur[)oscs, by which human health and enjoymont have of late been so wonderfully secured. \Vh:it sciriiee has done in these and in other ways, bv di.^'eoveringi: certain laws of ualiu'e and wisely wou'kini^ these within the preso t century, seems rather like wild fictions from the Arabian I'uehls, than the simple facts and grand r-^dir.ics whieh have bc(-n |')roduced. — Now, all this labour of scieiice — and we may sup-' pose it only begun — ce.nnot but contribute not merely to the meiterial enjovments of men, butalso to the eidar.'.;ement of their thouu'hts cand refine- ment of their tastes. ^J\) the realizinL>: oFour most sanguine anti: ii)alions in this, it is simjjl}^ neces- sary that science in lier lauouis shall never forget God, and shad ever conseerale :dl the fruits of these labours to His glory. If this l^e done, scienca cannot fiil to prove an efllcient handmaid to civil-- izatiou. But, ^|/ WHAT 13 CIVILIZATION". 45 pro- 1, or Secoxd. J' lid vcw forms hi/ 'luJtich iJic com- mum'on of t/tc mind <>J the 'icorkl is now kept iip^ must also bo IUvoim'dIo to c vi ligation. 'J'liero is a Si-nso in v/liich wc may say soberly enougli, that :!iou;j;lit is the sjiil of tlu; Avorkl. But ill foruior ag s, t'lduglit luovod slowly from mind to mind oven in \\u' sanu) country, iuid still more slowly In mi •, )nc ('ounti'y to an()tll^a^ If wo look back but a L'W ag-.-<, wc (ind that books for tho people wtTv: i'..;\v^ ami readers not numerous, hence tlic best tliou'ihls o: onv3 m:iii were lomx in reachniGf any ixr^i\i mnnber ot his fellow-men. jhvca genius then was Ion--- in Lr'iinine," anv lar^o audience. Notsj now. ^i'ii(vdu)U.:hts ihai spring lip in any mind at ]M'esent:, avIk dier seieiitiiic, literary or re! iiiiioiis, s(;cjn iind tluir Avay into all lands. But if this Ijo true oi* tlio b')und volume, •as it disseminates thuudit, it is, in a sense, even more so of the p;a'iodK'al press. What an instru- ment is tliis now b.:C!)nie as a disti'ibutor of tliouglit ! There is not a. \-il!:ige newspaper but speaks to a largvr anili./neo than e\'er listened to Demosthenes ;-- while 1 lie London Times may be said to liave die whole world for its audience. AVhat were the advnnttm'es ot an aiicient orator, even in the lloin m korum, compared to the ad- vantages possess /d by the miglity speaker in l-*rint- ing house square? d'lie -.ble ai'ticle that issues thence, is, in a few davs, read bv all reflectinG:mcn from Canada toGeoni'ia, and in a few weeks it has been read in (Jiilentvi, .Melbourne and Canton. But why speak of days or weeks before thoughts that have sprung up in a British brain, shall reach far off lands '/ The present year may not close 4)6 WHAT 13 CIVILIZATION. ere a leading article, published in a British perio- dical, may be published in Kingston or Bombaj, before the printer has had time to put off his ink./ jacket in T.ondon or Edinburgh. Uow marvel- lous ; truly it all nations are not inunion now, they are, at least, in mental communion. The thought of the world will soon not be here or there, but as it were, everywhere at once. Does not this look like the reign of mind? — and il mind were pure and godlike, this communion and dill'usion of it could not fail to extend civilization, and give it an elevation to which it has never yet attainecj. But, Third. The hrealcing up of the isola'ion of different portions of the human family may help to extend civilization. Till now, more than one-third of the human race was literally shut up from all the influencea of European civilization. Cliina is now open to thCvSe iiiiiuences, and so is Japan, and so,, indeed, is every land. This is obviously a new condition of things for the human faniily, and as ve are all children of the same Heavenly Father, that isola- tion which h:is hitherto prevailed, must have been adverse to the improvement and happiness of man, as it was plainly not in accordance with the social order of God's Universe. Of coui'se, this break- ing up of the isolation of peoples may lead to very dreadful consequences. The hope is, that when the bad and the good influences meet, the good may overcome the bad, and so order, peace and civilization may follow. There is, at least, some- thing grand in the thought, that as God has made qf. one blood all men that dwell on the face of th^ > / WHAT IS CIVILIZATION. 47 per 10' mbay, 3 ink.y larvel- r, they lought but as s look pure L of it ^ive it ;ained. ion of xelp to luman pcncca pen to "I deed, dition re all isola- been : man, social 3reak- very when good Q and ■some- made 3f th^ > / earth, so all men are now being won or forced to own one another as belonging to the same great family, who are henceforth to hold intercourse to- gether. O ! that they all knew their one common father, and their one Saviour, then would they Uve Its brethren in high civilization. But — Lastly. The modern cjfoTts to extend christian' ity. This is, indeed, as may be inferred from what has been already stated, the chief ground of hope for the civilization of the world. How is it pos- sible to doubt this ? — a system that is capable of raising men to a fitness lor dwelling with angels in heaven, and for sharing in their service and joys, musD surely possess the highest power for civilizing men upon earth. Ilcnce, the Bible is the chief book aficr all, for civilizing the world — ajid were its truths believed and reduced to prac- tice, it would do for the most barbarous nations, jvist what it did for that savage band of mutineers o.n Pitcairn Island. I need not speak of the vast efforts now in being. made to disseminate the Bible throughout the world, so that all men may read the revealed will of God in their own tongue. The British and Foreign Bible Society publish more copies of the Scriptures in one year now, than were possibly published ii; all Europe during the six- teenth century. This, take it all in all, is the grandest effort of modern philanthrophy, and holds Qut the most cheering hopes for the best interests qf man. But if the Bible can do so much to civil- ize, may I not add, that he that ably expounds it by bis lips and his life, is the most efficient ofcivilizers. "Vy^ithput the ministers of religion, the world nevor,- f /> 48 WHAT IS CIVILIZATION. can bo civIiiz/Hl, — and did all llio pulpits of our luiid exhibit g"x^[)ol [)i'iiu'/ip!cs and moral truths in their f'uil Hi s;-!, [)().vim- and bLVUity, Uk; land could not fail but, b j lull of pjacc, prosperity and order. This is ever s: en wl.ierovev 3*ou lind an able, pious and zjalous ministry. Still, th'j trulli ol it is moro strikingly apparent in heathen land^. In fact, all the conquesis maele for civilization, in modern times, have been made by Mi.\-sionai'ies with tho word of (loil. in their Inmd, and its p''incipled embodied in llicir life. These simple-nunded and eclf-deuviiej- men have been the true creators of civilization — for by their labors, Avhether on tlio coast of I; il)i'ec lor, \\\ the Islands of the South Sea, orinSorith Alriea, tlie moral "desert lias beenmado to blossom as tlei ro.-.e," for in the most beautiful way, order, peace, happiness and virtue, have been made to talce tlie place of confusion, bloodshed, and every sert of debasement. Indeed, no axiom is clearer than (his — that henccfor\va;'d civilization must lean entirely on Christianity, as well as sj)ring irom it, fur let it be "well understood that all tlie ancient s\'stems which less or more con- served it, are now worn out or rapidly weariugout, so that they can never again be employed for its support, i'eudalism is dead, the song of the Bard has lost its power on the popular mmd, and Chi- valry, whatever it may ha.ve done, has done its work and is gone for ever more from the earth. But, then, have we not philosophy — all po- tent pliiloso|)liy — to civilize ? Let me say a word on this, riiil tsophy, properly so called, has never civilized and never will civilize the popular mind. ]?or this great woik from. Plato down to Jeremy ( V f \ WHAT IS CIVILIZATION. 49 )f oTir Ltlisiu could on lor. , pious i inoro Kit, all loderii Lh tlio iciplcs 3d and tors of ;^ii tlio :li Sea, I niado Liutiful been Islicd, axiom ization \)]i as d that 'c con- g out, lor its ]^ard 1 Chi- ne its rth. ill po- word never mind, eremy 'I i\ ., >, Benthan, Philosophers have all been miserably in eflicicnt, while the wisest of them have frankly <^on fessed their inelficiency. As far as the a' world was civilized, it was not philosophy th iid it, but that moral truth which had come down IVorn the fathers of the human race, and which, while firmly held, produced the best elfccts. Philosophy never boro herself more proudly than when an- cient civilization was falling into ruins. Chris- tianity, not philosophy, saved the remains of civil- ization in the ancient world, "and then carried civilization into those lands which the arms of Kome had subdued, but not civilized. But if philosophy can do so much, why does she not go with her th( tries of human perfectability, and *' Constitutions of man," to barbarous nations, and try her hand on the degraded and miserable out- casts of humanity ? For this she has neither the heart nor the power. She can talk civilization in her own coteries, but cannot raise the degraded : in fact, she feels such are alike unworthy of her les- sons, as they are incapable of being benefitted by them, and thus she draws from her very impo- tency in this matter, a compliment to her pride Philosophy may sit as a queen on her throne, if she only teaches Science and Art, but if she at- tempts to be an instructress in ethics and to lay down principles for social life and civil govern- ment, she will utter nothing better than pretty rhetoric or feeble logical theories, to which men may listen, or on which they may curiously specu- late ; but from which they never can draw princi- ples that shall bind their conscience or regulate their moral conduct. *' Philosophy has no Sinai," TT^ / 50 WHAT IS CIVILIZATION. no Calvary, no Omnipotent Judge, and alas I in no sense, any Saviour for men. If she works behind the Cross and with her eye reverently fixed on the Bible, as well as on nature^ she will do great things for the world. But if she despises the Cross and casts away the Bible, she will only prate like a learned fool, or set the world on fire by her atheis- tical dogmas. " Oh ! that men were wise and understood this," for if they do not understand it, then is our civilization, with all its splendid achievements'; a doomed thing. But no — God reigns, in this is our hope. mr^: I in DO Dehind on the things 55 and like a atheis- 56 and ind it, lendid —God