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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 film6s d des taux de reduction diffdrents. Lorsque le document est trop grand pour dtre reproduit en un seul clichd, il est filmd d partir de Tangle sup6rieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images ndcessaire. Les diagrammes suivants illustrent la m6thode. 1 2 3 32X I 1 . ! •' 1 , * 4 5 6 ilte '^mlinm of iirtjj. 'm' vA. I-EOTtmB, BY REV. £BENEZER E. ROSS. / ii' TIIR MANLINESS OF PIETY. ii^iL A LECTURE, DELIVERED BEFORE THE iiatifax fottng W^tn'^ €\nxmm "^ut^Mxmf ON TUESDAY EVENING, 31st JANUARY, 1860. BY r*\)REV. EBENEZER E. ROSS, OP LONDONDERRY. |}ublbfecb bg licquest. ^ 'S HALIFAX, N. S: PRINTED AT THE WESLETAN CONFERENCE SXPAM PRESS. I860. Ih^ lrt[»ttUtt^^^ tft iirtjf. J I HAVE chosen the subject announced, for discussion be- fore this Young Men'b Christian Association, in view of two facts, which I think sufficiently noticeable. In the first place, youth universally affects Manliness. It is the trait of character for which, more than for any other, young men wish to be distinguished. They will pardon almost any imputation sooner than the imputation of meanness. I speak now, as will be readily understood, of the natural disposition of inge- nuous youth. With explanations of this fact I have, mean- while, nothing to do — no explanation do I offer ; but the fact itself I hold to be unquestionable. All the experience of early life, and all the observation of after years go to estab- lish it irrefragably. Let us then fairly own the soft impeach- ment — let us fully and Irankly and at once admit that there is not one among u& ;:11 in whose mind, amidst its loftiest aspiration, this has not sometimes been the highest, to be thought ''every inch a many So generally does this feel- ing prevail that of twenty young men of average character — young men by no means to be frowned upon in railway car, or omnibus, in evening promenade or social assembly — \ doubt very much whether nineteen would not much rather be called wicked than weak, cruel than cowardly, false than fool- ish. And this disposition manifests itself very early — ^how early let the fair portion of this audience, exercising a wise discretion, not inquire too curiously. I will betray no sccrotsi — Imt tills much I do well reineniber and may safely testify, that lung cro /fo lutl our school-forms there was no charge which wo resent(!d so keenly or so quickly, no charge that so slowly and so reluctantly wo forgave as a charge against our manhood. In those days we were not immoderately ambiti- ous to achieve the distinction of *• good boys;" wo were not very greatly disconcerted when we were pointed at as bad boys, indeed I am not quite sure that we were not upon the whole rather better pleased in a quiet and covert way with the latter title than with the former one ; for in our foolish but almost universal suffrage the " bad boy " was nearly in- variably the most clover in his class ; the good boy was of- t(?nest, by the same sagacious verdict, very much a noodle. And long after we had passed from the School or the Acade- my to the greater outer world, long after we should have ceased to be such children, and should have put away from us such childish things and such childish thoughti, the same feel- ing has clung to us, the same feelings have been strong with- in us ; for — and here comes our second fact — also, as I think very plainly observable, that, whilst our young men thus stu- diously everywhere and always affect a Manly character, they have at the same time a sort of hidden notion that between Manliness and Piety there is some mysterious and unacknow- ledged, but yet irreconcilable antagonism. In its simple statement this fact is perhaps not quite so evident as our for- mer one, yet I suspect that no elaborate proof is needed to establish it. Wbere is the pastor of a congregation in town or country who, as his eye glances over his Communion Roll, does not see a vast disproportion between the male and the female membership. Every minister knows that as he exam- ines his list he finds the name of many a wife whose hus- band's name he does not find ; ho finds the name of many ^ sister whoso brother's name is not written there. And, to 'i ''^y no secrets ^"^^ testify^ ^as no cIiargG '«^go that so ' "gainst our »^eJy anibiti- «^o wore not ^ «^ as bad ^^ upon the ' ^«ywjth ««^ fooJish nearjj. ,•„. ^ Was of- i noodie. ^ Acado- »W have r from us Oie feel 1 think lus stu- ^ tbejr *tween know. itnple rfor- d to town loll, the am- us- to 5 (.lip;rosfl n Httlo cvon }>oforo wo havo well ronoliod onr s\«l»joct, if tliLM'c in any point upon whicli such (Christian Associations as ynii liavo hero (istaltiisliud arc opLMi to somo salutary suspicion and jealousy, it is upon f/tis point that tlicy may afl[()rd to young nion wlio can neitlicr on tho one liand entirely disregard the claims of relij];ion, nor yet care ujion tlio other hand to assume tho responsibilities of a personal profession, — your (Jhristijui Associations, I say, may aff >rd to such yonn<^ men a too conve- nient restinnj place between the wt.rld and tho Chuich.* Th.erJ is, if I mistake not, a danj^er here that nmst not ))e overlooked, or it may lead to bad issues bye and bye. But to return. Wliat does this disproportion to which T have referred seem fairly to argue V Youn<^ men may not havo noted it, but I am persuaded that it argues this : It argues that while in their view religion may be something very excellent and very appropiate for woman, in her weakness ami dependence, it is by no means so necessary or becoming to man, in his power and strength. She needs the supports and the comforts of tho Gospel in the cloudy and dark day ; but as for him tho innate fortitude of his own nature may suffice, and aid Irom any extrinsic source would be a detraction from his manhood. I am perfectly aware that this argument seldom or never, here amongst us at least, finds expression in words. I can Tery readily believe that the conception is rarely formed with any considerable degree of distinctness in the mind ; but its influ- ence is not the less real, and wide-spread, and pernicious, because undefined and unconfessed. Amongst our youth of * The Lecturer had thou<;ht that any young man of ffood moral character was eligible to membership in the Association. He has learned that lie was mistaken in this respect, — that although some of the privileges of the Institution are open to any youth of decent deportment the distinction between professors of religion and others is fully maintained. This is well. For un(piestionahly tho tendency of the times is towards the neglect of this distinction — a tendency very dangerous in itself, already far too strong, and that ought to bo in every right way discouraged. » n higher culture this notion — the notion of diHcropanoy oxi.sting hetwoon Piety and Manliness of character — has been hirgoly Htrengthened by the work.s of one of our most |M)j>uhir authors. No man of genius can fail to admire the works of Thoma« Carlyle ; no man of candor will deny tlic excellence of much of his learning ; no student of the Knglish vernacular but roust do homage to the unique and rugged grandeur of his style ; but every lover of the truth must confess with sorrow that his stupendous powers are often employed in the mainte- nance and advocacy of error. His theory of human greatness is essentially anti-Christian, — 'laughing mightily to scorn the idea of supernatural aid, he regards all that is best and greatest in man as simply the evolution of some hidden prin- oiple native in the soul itself that was always there, requiring only its appropriate cirourastances of external *' environ' ment " to bring it into exercise. In such a system Piety, the piety of the Bible, can evidently have no place. To such a system Piety is not only unnecessary — it is repugnant. For the man who is taught that in his own strength he is to do, and dare, and suffer, — that in his own strength he is to work oui'i his own destiny ; that in his own strength he is to fight out life's battle and achieve the victory,— ^will not readily lay hold upon the strength of another. To the thoughtful youth of a certain temperament — and that temperament not an ignoble one— such a system has great fascinations. In the power of his own manhood, in all the devotion of hero-worship, only dimly perceiving or not perceiving at all, that this is simply the worship of self, he will go forth to the world's conflict undismayed. Whatever of difficulty is to be encountered there — whatever of greatness can bo achieved there — whatever of danger must be braved there, he will brave it, achieve it, encounter it, in the strength of his own right arm — in the valor of his own dauntless heart. Help he will have none, not even help from heaven. And so opaney existing »« boon largoly "pular authors. f« of TifOMAH Ilonco of much ^macular but Jnileur of bis ^« with sorrow ^ the mainto- r>an greatness to scorn th© is best and hidden prin- ''0, requiring " environ- n ^ioty, the To such a nant. For he is to do, ' is to work ) is to fight readily Jay thoughtful nperament scinations. votion of eiWng at go forth difficulty can bo here, he I of his 3 heart. And SQ it coinoH unavoidably to pass tliat botwooii hi.s notion of Piety and his notion of ManlinosM tbt-re in a grout gtilf fixod. To correct this orrror — to roinovo this ini.sapprohcnsion, m widc- Hproad as ho boliovo.s it to bo — and whilst it provails, so fatal to all right undorstauding of life and duty won' surely no ignoble service. At huoIi lofty purpo.so, this our present study very humbly aims. And bore, at the very outset, [ prosiuno wo must moot and answer the ipiostion, " In what does true 3Ianlinoss consist — bow does it manifest itself; What is itV" To furnish the adequate and satisfactory reply is I confess not very easy. These questions, like a groat many other ((iiostions, can be far more readily asked than answered. I will bo borne with, therefore, I trust, whilst, in tho first place, I briefly indicate a few things which — any of which — I humbly conceive Man- liness is not. True Manliness, then, does not consist in any purely physi- cal attributes. It is not a mere matter of brawn and muscle, of thews and sinews ; nor yet is it mainly in the skill and adroit- ness with which these may be used. It is not the ability to lift the greatest weight or hurl tho heaviest stone, to take the highest leap or to tame the wildest steed, to pull the hardest oar or to strike the deadliest blow. I have nothing to say, however, against these exploits. Tho power to perform them is no despicable power. It may sometimes stand the posses- sor of it in remarkably good stead indeed. There is even in it a certain kind of Manliness ; but by no means the highest kind. The highest kind is something quite other than this. It may consist with it certainly, but it does not consist of it, it does not depend upon it. Still less does true Manliness accord with the idea formed of it by your *' fast young man.'' We do not look for it among the scenes of revelry and riot. It has no sympathy with the wild debauch. It never swells the uproar of the ■: f 1 { ; I. i ■ i, 11 8 midnight brawl. To sing the loudest song, to drain, the deep- est goblet, to swear the coarsest oath, to break the obscenest jest, are nf>t the achievements it boasts. It does not lift up its voice in the streets, it utters no ribald cries, it shares no drunken orgies, it wrenches no knocker from the door, it pulls down no tradesman's sign, it smashes no night lamps. No ! Whatever some " free spirits" may have imagined to the contrary, in none of these things does it delight. It disturbs no quiet citizen ; it heads no assault upon the police ; it does not get itself locked up in the Watch-house. And although accidents will happen sometimes even with the most careful and sober, true Manliness does not often come home on a shutter. Shall we descend still lower? Shall we, before this au- dience, venture into yet baser depths V Shall we dare to whisper with bated breath, that Manliness does not show it- self in the arts of the libertine ? " Breathes there a man with soul so dead ! " -^dead to every virtuous and ennobling sentiment, that hav- ing sapped the foundations of female honor, and wrought the ruin of female innocence, he can boast of the achievement as a proof of his Manliness. Yes ! I fear that even in so young a country as Nova Scotia, in obscure and dusky circles, and it may be in circles not go obscure, such boasters may be found. The boaster who can '* smile and smile and be a villain," is confined to no latitude. He draws near his vic- tim with looks of love. He fills her ear with professions ot purest aflfection. Wreathed smiles are on his villain lip — ho- neyed words are on his traitor tongue ; whilst thoughts set on fire of hell are in his black, false heart. He woos to betray, and destroy, and forsake; rioting and revelling in the ruin he has wrought. Regardless of the suffering, the agony, and the heartbreak, of the life-long woe and anguish that follow 7 ^''« o^-onest .^^^'« »ot Jift u^^ 'es, ifc shares no '^^ ^««r, it p^ii^ ^ ^arrjps. JVo J ^«g'«ed to the ^- It (Usturhs '^^^'«« ; it does ^»J although ' most careftil " ^onie on a ^«^e this an. we dare to ^0^ show it. that hav- ^^^ght the venient as *<^ joung •cJes, and ^^y he od be a his vic- 'sions ot 'P— ho- sefc on betray, uin be '» and foiJov tvhen his fiend work is done, he vaunts his peerless accom- plishments; and, as the savage Indian dangles the scalps of his enemies slain in the battle, and displays them as the proof of Lis prowess, so will the libertine, with heart of thrice-har- dened steel, sport with woman's reputation, and estimate his glory by the number of his victims. Great God of Heaven, so sure as Thy Throne is a throne of justice, and Thy Word a word of truth, and Thine arm an arm of power, a place is reserved in hell's lowest pit, where the flame of the burning blazes fiercest and hottest, and the smoke of the torment rises highest and blackest, in which such boasters in their manhood shall one day find their reward. * But neither is Manliness an affair of the Tailor's art, or of the Peruquier's skill. Not in daintiest love-locks, nor mous- tache most deftly rolled or fiercely twisted, does true Manli- ness consist. It may comport with garments sadly out of mode and a vast deal the worse for having been worn too soon — " A man's a man for a' that." An unexceptionable chapeau may cover a head that is both brainless and graceless, whilst genius walks abroad under a dU.ipidated tile. Costliest decorations may adorn the breast, and underneath them there may beat the merest forcepump of a heart. And your petit maitre, if you will but consider it, is very far indeed from the noblest type of man. The whole outward adornment of him may be absolutely perfect, from the glistening beaver just fresh from Paris, to the faultless Wellingtons, bright with Day and Martin, and yet after all he may be just such a popinjay as encountered the brave Noithumberland on the field of battle ; but, mark you, it was after the battle was over— =• Hi 1 I" I 10 " Came there a certain lord, neat, trimly dressed, Fresh as a bridegroom, and his chin new-roaped Shone like a stubble land at harvest home ; He was perfumed like a milliner ; And 'twixt his finger and his thumb he held A pouncct box, which ever and anon He gave his nose and took't away again." Genuine Manliness, depend upon it, is not as a general rulo redolent of Macassar. At the same time, let it be freely granted that as little does true Manliness consist in a slovenly attire. Great men have sometimes gone slipshod, but this did not constitute their greatness. They had been greater otherwise. And it cannot be denied that we have known and do know several gentlemen of unquestionable manliness, who, nevertheless, pay consider- able attention to outward adornment, are even what we should call somewhat fanciful in regard to it. But their excellence is independent of such adjuncts. All the artists that ever helped to trick out his precious person could not make Beau Brummel a Man. Yet Samuel Johnson's greatness would have suffered nothing, although his predilections for clean linen had been perceptibly stronger. To all that we have said it is scarcely necessary to add that Manliness does not depend on any accident of rank, or birth, or fortune. Not noblest descent ; not the blood of all the Howards, nor royal parentage, nor wealth like that of Croe- sus, the Rothschilds, or Jacob Astor, would make your churl a Man. Ahab rode in a royal chariot attended by a princely retinue. Elijah ran before him on foot. And although an old author quaintly intimates that the men should have chang- ed places, the truth is that ever since their time, as doubtless before it as well. Manliness has always been very mainly pedestrian. I will only hint further hero that even intellectual greatness — the most prodigious powers of mind — cannot constitute gen- 11 K -M- ■ — •^■ reneraj rule r^ as littjQ ^^eat men '*^'*«te their ^ ^'^ caunot >entieineii consfder- ^G should ^^eilenee hat ever ^® Beau s wouid '^ clean ^d that birth, ii the CroB- iceiy I an ing- ess 1- uine Manhood. I know that this is an hard saying. I am almost prepared to hear some of you ask, Who can bear it? but it is as true as it is sad. Its truthfulness makes it sad. The sage who beyond all the thinkers of his time intermeddled with all knowledge, who more deeply than any other drank of the spriDgs of a reviving philosophy, he who of all that wrought there sank the deepest shafts and brought up the most preci- ous treasures from the mines of wisdom — the man who com- pared with other men unrolled before him the volume of na- ture and read the mystic scroll at his pleasure, who even lifted up minds of ordinary stature almost to his own lofty pe- destal, and put into our hands a " new organ " with which to descry mysteries all hid before ; this man was a sordid wor- shipper of gold — for place and pelf he could betray his dearest and earliest friend, for place and pelf he could bow down to his deadliest foe. To show how much of bitterness and gro- velling meanness may meet in the same mind with the might- iest intellect, it needs only that we mention, though we men- tion it with a sigh, the name of Bacon. Any proper logical definition of mankind I shall hardly attempt here. To furnish a logical definition of man, has puzzled the philosophers for I know not how many ages— -ever since there were any philosophers I believe. If it is so diffi- cult to define the concrete animal, how should I be expected to define the abstract qualities. Yet some positive description of it I would fain present. Genuine Manliness then, first of all I would say, has Its base on true principles. It recognises the distinction between right and wrong. It perceives that between these there is perpetual conflict. In this conflict it occupies no mean posi- tion. Having clearly ascertained on which side lies the right, it takes up its position there. From that position it cannot be dislodged. From that position you can neither terrify nor eeduce it. Whatsoever things are true, whatsoever things 12 .p [ are honest, whatsoever things are just, whatsover things are pure, these things it follows, and it follows them to whatso- ever issues they lead, or in whatsoever consequences they involve. Genuine Manliness does not trouble itself much about consequences — these it leaves to a higher power. Once assured that the course is right, it asks no further question ; it adopts it without hesitation, no matter to what uncomfort- able results it may tend. True Manliness is not dismayed by the number of its adversaries. It will go to Worms witl^ Luther to the diet, tho' there be as many devils there as there are tiles upon the houses. And this is not mere reckless folly, and unthinking, inconsiderate rashness. It is the deep- est prudence, the highest and the truest wisdom, for Manliness has counted the cost ; and having cast the balance, deliberately advised by and with forethought, sees clearly that truth must ever be stronger than error— that, therefore, however injus- tice may seem to prevail for a time, the right will assuredly triumph at the last. Then again, true Manliness proposes the noblest ends— its aim is always high. It is not forever occupied with the questions, what shall we eat ? and what shall we drink ? and where-withal shall we be clothed? Most important questions these we admit— questions that may very rightfully receive some considerable share of a wise man's attention— questions indeed that always will be asked, and imperatively demand to be answered— questions even that must needs be answered for us all, or else worse is likely to come of it. Manliness asks and answers them, but these are not its final questions. True Manliness travels beyond them,— rises above them to other far higher and nobler questions to which these are only preliminury. To relieve the oppressed— to enlighten the ignorant— to deliver the captive— to strike the shackles from the slave— (to feed the hungry— and to clothe the naked— and to shelter the houseless)— to visit the widow and the 13 ''■ ^^''^^s are ^'^^es they ^'^^^ much '^^- Once question ; ncofliforj dismajed as there ^e deep- aniiness ^erateijr *^ ^"njus- 'suredjjr ^ the '^ and StiOUg 'ejVe ions ito red 8. fatherless in their affliction — and the prisoner in his prison bouse — ^0 help the oppressed — and to strengthen the weary — to reeluim the wretched from the ways of vice — -to continn "the wavering in the paths of virtue — to bring back the erring and lift up the fallen — to evangelize the heathen and regene- rate the nations — these are the ends which true Manliness proposes. Whatever promotes the happiness of the sentient, intelligent creature, whatever advances the honor of the Great Creator, for this it is ready to labor and to suffer, and, if needs be, to die. With a William Wilberforck in courtly circles — with a David Bkainerd among North American Sav- ages — with a Henky Maktyn in India or Persia — with a JoHx Williams or a John Geddie in the South Sea Islands — with a David Livinostoxe among African Hordes, and with the true Hero, and Patriot, and Philanthropist of all ages and of all lands — whether in the Halls of Council, or the cabinets of Princes — or amidst camps and marches, and sieges and battles, it fights and struggles with the brave, and every where and always its object is to promote the triumph of the right — to abridge and repress and subdue the wrong. Yet a little further. True Manliness is distinguished by indomitable perseverance. It never gives up the ship, not at least whilst there is the shadow of a hope. Often it chooses rather to go down. Your true sailor does not seek a harbor in every storm. His barque may be beaten by many a tem- pest until it is well nigh a wreck upon ocean— scurvy may decimate his crew — famine may threaten him in the empty- ness of his store-rooms— and mutiny scowl out upon him from the faces of his men, but Curistopher Columbus will still press on to the discovery of a new Continent. Once more. True Manlmess will employ no unrighteous instrumentalities. It has not learned the lesson that the end sanctifies the means. It will not receive that lesson. However anxious to secure its end, it will not secure it by k> 14 r means that are unholy. It pursues no devious courses, fol- lows no crooked policy, practices no pious frauds. True Manliness is not Jesuitical in its turn. It is simple, straight- forward, transparent. It aims earnestly at objects most noble, but it will not accomplish thom by stooping to unworthy methods. It has such confidence in the truth that it can bide its time— can even sustain with calmness what the world calls a defeat ; for it knows and rests in the confident assurance that if the work cannot be done now, with the means at its disposal, it yet will be done otherwise in Heaven's good time. It will not fight God's battle then, with the weapons of Satan : it knows that that battle cannot be so fought. True Manli- ness will not win its election by corruption and bribery ; true Manliness will miss its seat rather than that. The popular idea of Manliness is a disposition and capacity to perform great feats, to brave great dangers, to endure great hardships with fortitude and courage. More briefly, tbe true man is the brave man. This notion might be accepted as sufficiently correct, were it aided that the feats must be per- formed, and the dangers braved, and the hardships endured from right motives and in a good cause. This addition is not always made by the multitude. The multitude generally raises its ^out for the victor, without much reference to the merits of the quarrel. Yet the distinction we make is of essential importance. The man who has lost an arm in his country's service, we regard with respect, and almcst with veneration. The man who has lost both his eyes in a drunk- en brawl we may pity, but with our pity there mingles not much admiration. Yet some allowances are to be made here too. We acknowledge the manhood of the youthful soldier who sheds his blood so freely in the cause of his country, altho' he knows, and can know little or nothing of the real grounds of the war. The grand question raised in this dis- cussion then comes simply to this. Under what system is this imam r* assurance f,'««ansatit, '^^^; true "/ capacity '^"^e great '^^Pted as ®* te per- endureof ^« ^*s not <^«eraiij, ^ to the ' w of ^n his ^ith not ^ere J/er 3ai fs- 19 ■1 16 power to do, and brave, and suffer the more likely to he pro- duced, and manifested? Under a system that evolves all (hat is excellent and noble in human conduct and in human life, from an innate principle in man's own soul, or under a eystem that teaches as its very foundation-truth that whatever of strength there is in us, either to achieve or to endure, is a free gift from the everlasting Father ? la it under a system that in all life's struggle would have us rely on self, assuring lis that in self there is power sufficient for every exigency ? Or is it under a system which, whilst it declares our own utter weakness, bids us be strong in the power of an Omnipo- tent arm ? Is it under a system of Hero-worship, (self being the Hero) or under a system of devout Piety ? If it be true that there is in man such a principle of noble- ness as is claimed, then by all means let a verdict be given accordingly. But no living man has so frequently, or forcibly, or scornfully, as Carlyle himself, denounced the folly of build- ing upon falsities as if they were facts. No man more ear- nestly, and loudly, and even pathetically calls upon us to give our vote according to the eternal truths. What then if the whole basis of his own favorite theory is itself an " unve- racity," — ^the most flagrant, the biggest and most atrocious of all '* un veracities" whatsoever? If man is not the high and noble being represented — if far otherwise he is originally now a base, ignoble, quite degraded and fallen being, then the knowledge may be humbling ; perhaps it were as well, nevertheless, that man should know the fact and govern him- self accordingly. By all means and in any case let us have the truth, and upon it let us build. No true Manliness of character can be based upon a lie. The poor drunken brawler who bellows through the streets, and with noisy pot-valor challenges the world, fancies himself strong and great ; but to the passer-by he is simply an object of pity — or too often of contempt. Does his maudlin boasting commend him to m III .;■) 16 your admiration ? Yet wlierein dftus he differ from his brother, whom the world calls sober — the advocate or adherent of a system that, vaunting proudly of human dignity, and human power, and human nobleness, rejects and rejects with unutter- able scorn all notion of supernatural aid in the warfare of life, and above all in the soul's severest struggle within itself. No doctrine that Carlyle touches so moves his derision as the doctrine of "prevenient grace." His ridicule finds in this doctrine a butt for its most pointed shafts. He cannot write the words without a sneer. And what would he substitute in its room ? The notion of human ability, somewhat weakened perhaps by contact with evil, but still in the main unbroken. This notion, always indigenous in the human mind, and always flattering to human pride, he has in these last days fashioned and formed into a system — elevated it as no man before him had done, almost as no man before him could do, into a place in our literature, became himself its High Priest and Prophet, and by the splendor of his genius has thrown around a glare of false glory that has dazzled and attracted a multitude of disciples. Often he preaches the purest doctrines — often he inculcates the loftiest aims — often he directs to the noblest ends ; but he subverts the only foundation upon which excel- lence can rest. He would have men severely virtuous accord- ing to his own standard, and his standard is not a low one, but the basis of all virtue he tramples contemptuously under foot. He would have his disciples be men — brave men, true men, but the first elements of Manliness he thrusts out of their reach. Unconsciously or otherwise he is a hard taskmaster. He will have his full tale of brick, but he denies his work- men straw. We are to gather grapes and figs, and we are to gather them with all diligence — with sore toil and travail, but he sends us to the thorn and the brairible, and bids us gather them thence. He calls the hungry soul to eat, but for bread he sets before him a stone. He invites the thirsty soul to fl m M'« hrothor, r^i^orent of ^ P^«re of Jift,, P^^'n itsejf' H" as the ^'^' in this '"'^ot mite Weakened fJd aiwajrs ^ish/oned ^ ^ piaco ' a giare ^ude of ^i^en he 'obiest excoj- 3cord- *> but foot. fieri, heir ter. rk- to ufc i 17 drink, ))ut ho seals up tlie fountain of llvinn; water, an tion wUerover tlio Kngllwh language is spoken or the common sentiment of Anglo Saxon nationality is cherished. Time was when all England hung on the deeds of the brave soldier in that ever-memorahle avenging march from Cawnpore to Lucknow. In our darkest niglit he was the one bright star. With what fervent joy and thankfulness did we listen to tho tale of his wondrous triumi)hs, and watch his constant onward progress to the goal of his Jinul triumph. No .nich good news had reached England for a long time as tho report of tho relief of Lucknow by Ilavelock ; none which produced a more profound and universal sense of exultation. " Tho character of Ilavelock belongs rather to the Puritan time than to tho present. Seldom in these days do we see so much of earnest religious conviction united to higli military zoal. A more simple-minded, upright, God-fearing soldier there was not among Cuomwell's Ironsides or the host of GusTAVUS Adolphus. This is the true characteristic of the Hero — his pure, faithful, single-hearted devotion. His religion with him was no outward show ; but a deep, living, all-pervading principle, which was rooted in his very being and tinged his whole character. He was no more ashamed of praying than of fighting, but would sing psalms before all tho army with as much courage -xa he would lead it to victory. ****** It was a time of sore trial to British India when Havelock's more prominent career began. The rebels were in the first flush of success. Regiment after regiment had fallen away from our standard. The British authority seem- ed to have dissolved all over the North-west. In the lower Provinces there were not more than some two thousand British soldiers to uphold our dominions. There was a general panic in Calcutta. It was then that Ilavelock was called to the command of the troops proceeding Northward. ^.^iL^^iiit4iA^^::::it- '• ' ■JMMiii ' ja^t-'ij'-? i2 The extraordinary series of efforts by which he retrieved our fortunes, beat back the torrent of revolt, wrought quick vengeance upon the fiend of Bithoor, and finally after nine victories gained against armies numbering from ten to twenty thousand men, he succeeded in fighting his way in spite of every obstacle to the Lucknow Residency, and in avert- ing its hourly-imminent fall, is a portion of the history of this mutiny with which all are most familiar. In all this astonishing enterprise, pursued under the burning sun of an Indian summer, the great merit of Havelock is this : that with unflinching tenacity of will he stuck to his one chief pur- pose — the relief of Lucknow. From the task which he set before himself at starting he never turned aside. Onwarr?, with iron steadfastness, he urged it through all hazards ; onward, through rain, and sun, and fever ; onward, through countless hosts of a desperate enemy; with the motto, ' Remember Cawnpore ! Remember the Ladies ! ! ' No knight of romance strove more earnestly for the holy grail ; no crusader more stubbornly pursued his sacred pilgrimage." Here then was a Hero of whose memory all England is yet proud ; a hero, apart from his P'ety, after the world's own model. Here too, let us add, was a Christian — a saint of the most unmistakable, old-fashioned, Puritanical, psalm-sing- ing order — a saint, nevertheless, of whom a Westminster Review can write applaudingly, and at whom even Mr. Carlyle himself will hardly venture to sneer. Now the question is. Are we to admire Havelock as a soldier the less, because we know him as a sincere professor of religion V Did his Piety detract from his Manliness ? Was he less brave in the field, because he was mighty in the closet ? Is it any stain upon his valor among men that he was a devout wor- shipper of God? Was he less loyal in his service to his queen because he acknowledged the higher majesty of hea- ven? Was he less valiant in fight, or did he lead his •23 followers less surely to conquest, because he asked God's blessing before every battle, and gave God thanks after every victory ? If not, then here wc may let this question rest. Here we might be almost content to have it rest. Wc would fain indeed pursue this method of proof, or of illustration, a little further. But though it cannot bo denied that patience is one important element of Manliness, wc cannot but remem- ber that forbearance is another, and we must not tax the patience of this audience too severely. What then is the conclusion of the whole matter ? That between religion and Manliness there is no controversy? Nay ; rather that of all true Manliness religion is the foun- dation ! Throughout this discussion we have not occupied the highest ground that we might have occupied legitimately. We have contented ourselves very much, perhaps too much, with a position of defence. Our argument might well have been more aggressive. Yet the conclusion is not the less certain and positive. In all the walks of life, — whether in the mansions of the great or in the cottage of the poor ; whether dwelling in gladsome bowers or clothed in the shroud of sorrow ; whether rising on the highest wave, or sinking in the trough of misfortune ; whether successes attend our enter- prises, or failure follow our efforts — especially in all the great crises of action or of suffering, whether amongst might- iest Generals marshalling whole hosts for the conflict or amongst lowliest foot-soldiers fighting undistinguished in the crowd, in all trial, and hardship, and privation, and danger, they are the truest men, whom the Great Captain above has made sons of God. " The saint is greater " than either 5;ago or warrior, and " discipleship to Jesus "• is the truest noble- ness, — " The Christian is the highest stylo of man." To the young members of this Association, then, (fain to think myself also yet young) I would, s^y, be Men. And be 24 Christians that you may be men. Be men of high resolve and noble aim, of pure principle and unswerving integrity. The Bible bids you be men. It addresses every one of you in tlio language of an eminently manly character to the Son that was soon to succeed him on the throne, " Be thou, therefore, strong and show thyself a man." Make the Bible then your constant companion and your constant study. From it you will best learn the elements of true Manliness. You will find them to be such as these : self-denial, self-con- quest, self-sacrifice, meekness, forbearance, patience, large- hearted benevolence, and active charity, " repentance toward God, and faith toward our Lord Jesus Christ." And as from the Bible you will best learn the elements of Manliness, go in the Bible you will find its grandest models, — Abraham, the conqueror of kings and the friend of God ; Moses, the cgislator, and historian, and deliverer of Israel ; David, who with equal courage engaged the wild beasts in the wilderness, and vanquished in single combat the boastful giant, one army's hope and another's terror ; Daniel, who though he would not restrain prayer at any royal command, feared neither the mo- narch's frown nor the lion's den ; the three brave youths, who would rather be cast, bound hand and foot, into Nebuchad- nezzar's fiery furnace, seven times heated, than bow down to idols at sound of utmost music. Be men ! O, young men, be men like these young men, and like a cloud of witnesses besides, of whom the time would fail us to tell even in briefest mention. Be men like those who of old performed such pro- digies of valor ; " Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight whole armies of aliens. Be men like these men — through faith ; and then — only a veiy little lower than the angels even now — you will l^e Kings and Priests unto Go«l pre long ! ! ll )