■'"^ 
 
 fm
 
 I E) RAFLY 
 OF THE 
 UN IVLR5ITY 
 Of ILLI NOIS
 
 ADDEESS 
 
 YOUNG MEN, 
 
 HEAD AT A. 
 
 LITEEAEY INSTITUTE, 
 
 LORD LYTTELTON. 
 
 PrBLISKED VNSBS IHE DIHECTION OF IHE TBACT COIIMITTBB. 
 
 LONDON: 
 
 SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE; 
 
 sold at the depositories: 
 
 77, Great Queen Street, Lincoln's-Inn Fields; 
 
 4, Royal Exchange ; 48, Piccadilly ; 
 
 and by all booksellers. 
 
 /U
 
 ADDEESS. 
 
 You will remember tlie remarkable passage 
 in one of St. Jobn^s Epistles^* wbere, among 
 otter classes^ be addresses young men as 
 follows: ^^ I write unto you^ young men^ be- 
 cause ye bave overcome tbe wicked one^^; 
 and again more fully^ and witb repetition^ 
 '^Because ye are strong, and tbe word of 
 God abidetb in you, and ye bave overcome tbe 
 wicked one.^^ 
 
 Tbese words, like otbers in tbe Scriptures,^ 
 suggest tbe misgiving tbat tbey are in 
 present circumstances inapplicable, and not 
 
 * 1 John ii. 13, 14. 
 A 2
 
 corresponding to tlie actual truth of life. We 
 ask^ Is it so ? Are young men on tlie whole, 
 and as a class, spiritually strong — dwelt in 
 abidingly by the Word ? Have they overcome 
 the evil and wicked one ? Nay, are they not, 
 at best, in the beat of the conflict, often, if not 
 most often, conquered rather than conquerors ? 
 By any, even the most human standard, are 
 they in any adequate sense strong ? Have they 
 reached any firm and settled moral ground 
 whereon to stand ? 
 
 Compared with the more advanced in life, it 
 might almost seem to us that the saying should 
 be inverted, and applied rather to those. 
 Certainly we must all of us know many of the 
 aged, reposing serenely after their powers of 
 outward activity are gone, of whom we feel we 
 can say, with far more assurance than of any 
 of the young, that they have overcome evil, and 
 have reached an abiding and settled state. 
 
 So, too, we should infer from the too true 

 
 proverbial sayings — true, if we look only at 
 the course of nature,, unenlightened and un- 
 aided from above — such as these. That young 
 men will be young men, that they must sow 
 their wild oats, &c. 
 
 But this is only after the manner of Scrip- 
 ture in many respects. The Spirit often 
 speaks of men and of things, not as they are 
 but as they ought to be : of men as they in 
 their better moods profess to be : as they aim 
 at being, and as they, or some of them, are on 
 the whole tending to become in some higher 
 existence ; as if looking back at the unf alien 
 state of man, or what man would have become 
 had he not fallen, or what he might now be, 
 even after his fall, would he but fully lay hold 
 on the power held out to him by regenerating 
 grace. So, as is often observed, a Saint in the 
 New Testament simply means a Christian. 
 Alas ! are all Christians Saints ? The Christian 
 Churchy even on earth, is spoken of as a pure
 
 and lioly tiling — far enough, from wliat it ever 
 lias been or is. 
 
 It is but a part of the all-pervading mystery^ 
 the discord introduced by moral evil into the 
 perfect concord of God's creation : the weakness 
 that ever dogs and besets strength^ the inex- 
 tricable intermingling of good and bad. ^^An 
 enemy hath done this/'* And we are to learn 
 from it^ of course^ never to be content with 
 what is^ but ever to be looking to the fixed 
 standard of what ought to be_, so as to en- 
 deavour more and more to bring ourselves and 
 others near to it : to measure the constant 
 deflexion of a fallen nature from its normal and 
 commanded state,, and rectify it by the strong 
 counterworking of a power above our own. 
 
 So_, besides the words which I quoted at the 
 cutset^ you will remember many beautiful 
 expressions in the Bible^ chiefly in the mysti- 
 cal language of prophetic vision, about the 
 * Matt. xiii. 28.
 
 essential state of youtli. If^ even apart from 
 actual evil, any sucli creation as this world 
 must be subject to tlie law of cbange, it would 
 be strange if tbe best state of all things were 
 not_, in its proper natm'e,, that of the first-ripe 
 growth. ^^ spring-time/^ says an Italian^ 
 ^' the youth of the year ! youth, the 
 spring-time of life !"* 
 
 Even Christ, in the figurative phrase of the 
 Song of Solomon, is saidfto be likened to ^^a 
 young hart on the mountains of Bother '^ the 
 mountains of tho Lord hear His voice and leap 
 "like the young unicorn " { : Job § looks back 
 to the days of his youth, when " the secret of 
 God was upon^^ him. The "youth" of him 
 who is in God^s favour is ^^ renewed like the 
 eaglets": || the perfect nature, again, of Christ 
 is spoken of thus : " Thou hast the dew of thy 
 
 * primavera, gioventu dell' anno ! 
 gioventu, primavera della vita ! 
 
 t ii. 17. t I^s. xxii. 6. § xxix. 4. |1 Ps. ciii. 5.
 
 8 
 
 youtt.'^* And remember tlie two immortal 
 passages in tliat wonderful book Ecclesiastes, 
 wbicli I suppose is inspired in tbis sense^ tbat 
 tbe writer was guided to set fortb in tbe most 
 forcible language^ as a staple of tbe book, tbe 
 unsatisfying view of buman life, and tbe poor 
 attempts of tbe unaided man to make tbe best 
 of it, wbile in occasional glimpses be catcbes a 
 sigbt of tbe true consolation, tbe prospect o^ 
 tbe far land beyond. Botb tbese views, I *2iink, 
 may be seen in tbe former of tbe two passages 
 I mean — "Rejoice, young man, in tby youtb; 
 and let tby beart cbeer tliee in tbe days of tby 
 youtb, and walk in tbe ways of tbine beart, 
 and in tbe sigbt of tbine eyes: but know tbou, 
 tbat for all tbese tbings God will bring tbee 
 into j udgment . Tber ef ore remove sorrow from 
 tby beart, and put away evil from tby flesb ; 
 for cbildbood and youtb are vanity/^ t I hsLve 
 heard a construction, to my mind most dreary 
 * Ps. ex. 3. t Eccles. xi. 9, 10.
 
 and inliuman_, put on tliis famous passage, as 
 if it was meant ironically_, and as if it really 
 saidj " Kejoice not in thy youth/^ I believe 
 nothing of the sort. It means to allow the 
 regulated enjoyment, under due control, of 
 the natural pleasures of youth, with a con- 
 sciousness, never to be put away, that it will be 
 all matter of judgment according to righteous- 
 ness hereafter. Any other course is what 
 Scripture calls conformity to ^'^the world '^: 
 which men arbitrarily take to mean, some 
 one thing and some another, whereas it means 
 simply everything, however dealt with, apart 
 from the will of God, and obedience to Him. 
 
 The concluding words may probably be 
 taken as an illustration of what I alluded to in 
 this book, that it has only short and occasional 
 ghmpses of the higher truth. The writer 
 seems to ^' sink down on scathed wing,^^* from 
 the height he had just reached, and to fall 
 
 * "Christian Year": St. Michael and All Angels.
 
 10 
 
 back on tlie merely Leatlieii or Epicurean 
 view — '' Childliood and youtli are passing 
 vanities^ and there is notking beyond ; there- 
 fore, make the most of them while they last/' 
 This is the one side of Doddridge's famous 
 epigram : — 
 
 *' Live while you live," the epicure will say, 
 " And give to pleasure eveiy fleeting day." 
 " Live while you live ! " the holy preacher cries, 
 " And give to God each moment as it flies." 
 Lord, in my life may both xmited be, — 
 I live to pleasure if I live to Thee. 
 
 I say the writer very likely meant this^ 
 while it is easy for the Christian to give the 
 passage its spiritual sense, at least a sense 
 indicating our true interest — namely, to live, 
 because of the transitoriness of youth and of 
 life, so as to extinguish sorrow and evil in 
 eternity, and not only in this world. 
 
 In the other still better known passage,* 
 the material words are the first ones : '^ Re- 
 member thy Creator in the days of thy youth, 
 * Eccles. xii. 1.
 
 11 
 
 wHle the evil days come not^ nor the years 
 draw nigli wlien tliori slialt say_, I liave no 
 pleasure in them." Tliese words sufficiently 
 illustrate wliat I said of the essential goodness 
 and value which ought to belong to youth. 
 For what are the '^ evil days " ? Clearly those^ 
 compared with youth^ of old age and natural 
 decay^ which surely are so in some, though 
 not by any means in every, sense. And the 
 good days are those of youth, but if only in 
 them the Creator is remembered, and '"''the 
 conclusion of the whole matter " * in the fear 
 of Him, and observance of His laws. 
 
 Another view may be taken. It seems that 
 though in our minds we may imagine in some 
 sort spirits — though invisible — we can by no 
 effi^rt imagine a form more beautiful than the 
 human, in its highest and best aspects, f 
 Thus we people with angels our imagined 
 
 * Eccles. xii. 13. 
 
 t Compare Mansel, '' Bampton Lectures," 18, 85^ 286.
 
 12 
 
 Heaven; and those wlio have seen, for instance, 
 Lawrence^s portrait of Lord Durham's son, 
 aged thirteen, will feel no extravagance in the 
 well-known phrase, "The human face divine/'* 
 • Having then looked at the season of youth 
 in this ideal sort of way, we must repeat the 
 acknowledgment that it is often far enough 
 from the actual fact. Youth is, or ought to be, 
 the season of free choice, unstiffened by habit; 
 of the plastic or moulding powers of the mind 
 on itself; the season of elasticity, both moral 
 and intellectual; of resistance to discourage- 
 ment and apathy; of hopefulness and confidence 
 tempered by modesty, deference, and teach- 
 ableness ; of buoyant spirits and vigour ever 
 new; of growth in practical faith, spiritual 
 insight, and definite purpose.f What, too 
 often, is it ? 
 
 * " Paradise Lost," III. 41. 
 
 t Of course I do not mean very early youth. A man of 
 much experience told me he thought twenty-seven was 
 about the age when a man should be fully fitted for his 
 life's work.
 
 13 
 
 I will read you some cliaracteristic words of 
 a great, singular, and popular wi'iter, witli 
 wliom many of you, I have no doubt, are ac- 
 quainted — Mr. Carlyle.* Tkey are, of course, 
 only half in earnest, but in their grim and 
 cynical facetiousness tliey may serve as a 
 balance, of the pessimist kind, to the lofty and 
 optimist ideal which we have been imagining. 
 
 " I have heard affirmed,^^ says his imaginary 
 hero Teufelsdrockh, ^^ (surely in jest) by not 
 unphilanthropic persons, that it were a real 
 increase of human happiness could all young 
 men from the age of nineteen be covered 
 under barrels or rendered otherwise invisible, 
 and there left to follow their lawful studies and 
 callings, till they emerged, sadder and wiser, 
 at the age of twenty-five. With which sug- 
 gestion, at least as considered in the Hght of a 
 practical scheme, I need scarcely say that I 
 nowise coincide. Nevertheless it is plausibly 
 
 * " Sartor Resartus," 132.
 
 14 
 
 urged_, tliat as young ladies are to mankind 
 precisely tlie most delightful in those years^ so 
 young gentlemen do then attain their maxi- 
 mum of detestabihty. Such gawks are they, 
 and foolish peacocks, and yet with such a vul- 
 turous hunger for self-indulgence; so obstinate, 
 obstreperous, vainglorious; in all senses, so 
 fro ward and so forward." 
 
 WeU, whatever may be the faults, from the 
 most venial lapse up to the deadliest sins 
 against which the young have to guard, the 
 question is a practical one, and you wiU not 
 expect that I can go far into it, or offer you 
 anything new. 
 
 In one sense, I need not say, and rightly 
 understood, we accept the Scriptural saying, 
 ^' The love of money is the root of all evil ";* 
 but for our present purpose, and probably as 
 much at this time as at any former one, if not 
 more,, I would rather say, " Idleness is the root 
 
 * 1 Tim. vi. 10.
 
 15 
 
 of all evil.'' Now idleness means doings doing 
 
 of any kind_, niucli less tiian we ought or can. 
 
 Literally doing notliing is_, of course, hardly 
 
 possible. The old lines put it truly enough, — 
 
 " Satan finds some miscliief still 
 For idle hands to do " ; 
 
 and the true meaning, I conceive, of our Lord^s 
 saying about the house swept and garnished,* 
 is a warning against idleness. The house is 
 the soul, or the mind, of man ; say of a young 
 man, who has been well brought up and 
 prepared for active hfe : this is the sweeping 
 and garnishing. The evil spirit has been so 
 far, we may trust, di'iven and kept out by the 
 good influences of which Baptism is the sign 
 and the warrant. But a house swept and 
 garnished means a house only ready to he 
 occupied, not yet occupied; and the parable 
 means, that as such a house will be occupied 
 by some one, if not by the good then inevitably 
 
 * Matt. xii. 43-45.
 
 16 
 
 by tlie bad^ so it will be of tbe mind and soul. 
 Unless good influences and principles ^prevent, 
 anticipate^ take jprior possession to the bad 
 ones^ preoccupy tlie ground^ infalKbly the evil 
 ones will not lose their opportunity, but will 
 come in sevenfold force. The soul cannot lie 
 fallow; it must produce the benignant and 
 beneficent crop of corn, or the noxious one of 
 weeds and tares. 
 
 We may be reminded (though it is not an 
 exact parallel) of a curious passage in Isaiah,* 
 supposed to be addressed to those who pre- 
 tended to be gods, ^' Do good or do evil " ; at 
 all events do something — almost anything that 
 one can lay hold of is better than doing 
 nothing. And of all the unpromising cases, I 
 doubt if there be any more unpromising than 
 that of those whom of late we have called, by 
 a strange word imported from America, of 
 which the derivation is utterly unknown to and 
 
 * xli. 23.
 
 17 
 
 unguessed by me_, — ^''loafers''; fellows wlio 
 lounge about all day with, tlieir hands in their 
 pockets. To put it on the lowest gTOund, they 
 may be very sure that those who do so are 
 the least likely of all men to have anything 
 in the said pockets worth putting their hands 
 in to draw out. 
 
 I would say to young men^ Work or play, 
 one or the other; understanding both words in 
 a laro-e sense. Best, of course, if the two are 
 compounded in due proportion and fairly ac- 
 cording to rule ; nor is any one blameless who 
 does not observe such a rule : but either of 
 them is better than sheer idleness and vacuity. 
 Exercise for the mind, of almost any kind, is 
 work ; and if it be for an innocent purpose it is 
 not likely to be wrong, if it does not take the 
 place of some duty; for at least it strengthens 
 the muscles of the mind. Exercise for the body 
 must needs be either work or play, and in one 
 sense, of course, the same thing may be both.
 
 18 
 
 I liave heard lately a sort of Utopia 
 delineated for tlie Englisli workman^ as 
 follows : — 
 
 Eight hours for work, and eight hours for play, 
 Eight hours for sleep, and eight shillings a-day. 
 
 Now if these four eights are hondfide occupied 
 as described — ^if Nature will provide the eight 
 hours' sleep — ^if the work is good_, hard_, and 
 steady work — if the meals are taken out of the 
 eight hours for play — ^if the play includes the 
 cultivation of domestic and social affections, 
 and some mental as weU as bodily recreation 
 and refreshment — and if a fair portion of the 
 eight daily shillings is bestowed on appliances 
 for improvement of all kinds, I do not much 
 object to this symmetrical appropriation, where 
 it is attainable. And you will not fail to 
 notice that it leaves no margin for mere 
 idleness. 
 
 This advice, however, is particularly ad- 
 dressed to mere handicraftsmen, and many of
 
 19 
 
 you are of a class somewhat above that. But 
 for jouj even more than for them, it is a 
 matter of absolute duty^ to which I now advert 
 for a moment, to keep the bodily frame well 
 breathed and exercised. I suspect that duty 
 is not as well attended to among the middle 
 classes as it commonly is among the upper by 
 choice, and among the lower by necessity; 
 though I hope it may be better so than some 
 forty years ago, when I remember the pubK- 
 cation by an able and sensible man, long since 
 deceased — Lord Dabneny — of a pamphlet ad- 
 dressed to London tradesmen on the importance 
 of their securing adequate air and outdoor 
 exercise. 
 
 Idleness, then, I said, is the root of all or of 
 much evil. One or two special evils may be 
 noted which obviously and indisputably are 
 its growth. One is intemperance. I am not 
 about to give you a teetotal lecture. Apart 
 from the medical ground, of which I am no
 
 20 
 
 judge^ and of which I cnn only say that we 
 must wait till the scientific men can come to 
 something like an agreement among them- 
 selves^ it is strange that the advocates of 
 Total Abstinence — I mean, those who urge 
 it as an actual Christian duty, and an ex- 
 ample which we are bound to set — do not 
 see that they have no argument that does 
 not equally apply to all enjoyments and 
 amusements ; for there is none, nor can be, 
 in which there is not temptation to excess, 
 almost always very strong temptation. And 
 on the general cause of temperance there 
 is less need here than in most places to go 
 into any details; for yom* Minister has, or 
 had not long ago, in actual and fairly suc- 
 cessful operation, a system by which those 
 who voluntarily adhered to it bound them- 
 selves to two manifestly reasonable condi- 
 tions, — not to drink spirits except under 
 medical advice, and not to separate drinking
 
 21 
 
 alcoholic liquors from eating : in other words^ 
 only to drink them at meals. 
 
 I am speaking, however, of drunkenness ; 
 and of that it is a commonplace saying, that at 
 least one main cause is idleness ; emptiness of 
 mind and unoccupied limbs. I will not dwell, 
 for in this assembly I hope there are hardly 
 any to whom the words need to be spoken, of 
 the crying evil in these prosperous times, and 
 above almost all other parts of England in this 
 district, of the waste of the time and the 
 resources, to their own loss and that of the 
 nation, of the labouring class. But by all 
 classes everywhere and at all times, are the 
 memorable words of the stem old Prophet to be 
 laid to heart, which he spake of the worst of 
 those sins of the flesh among which drunken- 
 ness holds scarcely a lower place : he attributes 
 them to ^^ pride, fulness of bread, and abun- 
 dance of idleness. ^^* 
 
 * Ezek. xvi. 49.
 
 22 
 
 In speaking of sucli a vice as drunkenness^ 
 we must bear in mind not only what it is_, but 
 wbat it leads to. But this topic is too noto- 
 rious to be dwelt on. I will only repeat to you 
 an old legend^ or apologue^ of the times in 
 which men were believed to make strange and 
 mysterious bargains with the Devil^ by which 
 they became more or less bounds and bound 
 by irresistible obhgation, to act, at least at 
 times,, at his bidding. The story is, that some 
 such unhappy man — even as David was offered 
 the choice of three plagues — ^was once forced 
 to choose between three sins, one of which he 
 must needs commit. To get drunk was one 
 of these. What the other two were is imma- 
 terial; it is enough to say that each of them 
 was, simply in itself, a much worse offence than 
 drunkenness. So the poor wretch elected to 
 get drunk ; and in that state he committed both 
 the other sins which he had hoped to escape. * 
 
 * Berens' "Advice to a Yotmg Man about to enter 
 Oxford." 1832, p. 119.
 
 23 
 
 Apart from legend, tlie essence of tliis story 
 is of daily occurrence; and one of tlie sins 
 alluded to may be easily conjectured. It is tliat 
 on wliicli I liave wished to say a few words 
 with plainness, on wHcli account I requested 
 that only men should be admitted this evening, 
 — ^the sin of impurity. It is not, truly, that 
 women are not in many ways deeply concerned 
 in this matter ; but it would be treated in a 
 different manner with them. And on the 
 whole, though not without sad exceptions, it 
 may be said that the contrast between the 
 young of the two sexes in this respect is broad 
 and strong. Especially in the more favoured 
 classes, to young women may be applied the 
 familiar words ^^Ignorance is bhss,^^ — the igno- 
 rance of innocence and purity; and it certainly 
 is one of the distinctive advantages to them, 
 counterbalancing some relative inferiorities, 
 that herein their temptations are so much less, 
 and, it may be added, in this point of view, the
 
 24 
 
 consequences of sin so niucli more serious. 
 Surely tliey, far oftener tlian we in our youth, 
 can say witli trutli what the melancholy poet 
 said in his despairing irony,* that ^^ Goodness 
 is no name, and happiness no dream ''; for full 
 happiness cannot well be for those who are 
 exposed to the incessant persecution of restless 
 longings and long- deferred hopes, even if they 
 resist, and are not, as the same poet says,t 
 '^driven o^er the shoals of guilt, and ocean of 
 excess/^ 
 
 Now I am not about to dwell on the most 
 ordinary topics, forcible as they are. Indeed 
 I am willing to admit that sometimes, in one 
 point of view, over-strong statements ma-y be 
 made on this matter — I mean in what you will 
 understand as the subjective view : that which 
 relates to the man himself alone. If we admit 
 that the temptation, often or generally, is 
 
 * B}Ton's " Childe Harold," II. cxiv. 
 t " Poems," II. 190. Ed. 1821.
 
 25 
 
 stronger than others^ it may not be unreason- 
 able to bold, so far, that the merciful rule may 
 apply, that the stronger temptation may re- 
 ceive the more lenient allowance. But con- 
 sider what an immense weight is thrown into 
 the other scale, if we look at the case in the 
 manner suggested by what has just been said 
 — namely, in its bearing on the other sex. 
 
 Is there any one of you — is there, or has 
 there ever been, in any Christian country at 
 least — nay in any society but the most pro- 
 foundly depraved — any one who could bear to 
 think, I will not say of any sister, but of any 
 relation or friend, in whom he took any interest, 
 falling into vice ? being seduced ? Nay, seduc- 
 tion, to a woman, is not the lowest, probably 
 not, in any sense, even the worst form of 
 the vice. It at least implies what is natural, 
 natural passion : generally it may be taken as 
 involving more or less of genuine love. How 
 much lower a depth is that which is so
 
 26 
 
 commonly beyond and after seduction, tliat in 
 which, those most unhappy of the human race 
 dwell, those in whom even the natural, how- 
 ever lawless, relations jxro. inverted, who are 
 themselves the solicitors and the aoducers, and 
 in whom the life they lead not only is toroign 
 from love but is not even prompted by lust, 
 but is a mere matter of livelihood and gain ! 
 
 And if, by common confession, so pitiable 
 and deep -dyed in sin is the condition of these 
 wretched women, what wilful blindness is it 
 which refuses to see that the man is at least to 
 the full extent a sharer in the woman^s sin? 
 Truly, if he reflected at all, he could not but 
 wish that the Mahometan creed, or supposed 
 creed, were true, and that women had no souls 
 to be saved. 
 
 I will add but one assurance, which I do not 
 merely from hearsay. You will often hear 
 from the reckless and self-indulgent, that this 
 sin is inevitable and irresistible. It is false.
 
 27 
 
 It can be resisted^ like otlier vices and temp- 
 tations; and_, without adverting to those direct- 
 ly moral and religious arguments^ wliicli I 
 may more fitly leave to others^ I will only Jiere 
 notice^ as tlie best (I believe) of all secondary 
 aids_, that what I said above as to exercise of 
 body and mind — hoih body and mind^ you will 
 specially note — has its peculiar force with 
 relation to the vice of which I speak. They 
 will best_, and with the least difl&culty^ resist 
 it_, who keep body and mind constantly em- 
 ployed. 
 
 One word on another great safeguard_, the 
 hope and the prospect of marriage. No 
 greater wickedness_, I conceive^ has been per- 
 petrated in the history of the world than the 
 enforcement of life-long celibacy. But the 
 sting of it is far more in the life-length than 
 in the compulsion. Compulsion for a time 
 may sometimes be right ; at all events it 
 is no more than the constitution of society
 
 28 
 
 inevitably does in all old countries, for the 
 great majority. 
 
 It may surprise some of those who only 
 believe about the famous writer Malthus, ac- 
 cording to the vulgar error, that he was an 
 opponent of marriage, to know that his object 
 was simply the postponement of marriage till 
 'Hhat period, whatever it may be, when, in the 
 existing circumstances of the society, a fair 
 prospect presents itself of maintaining a 
 family/^ Surely no great tyranny.* But no 
 doubt this implies in most cases a long-con- 
 tinued resistance to temptation, which is 
 natural enough, as one part of our probation. 
 
 I conclude with words, most tender and 
 profound, of a great writer ;t written before 
 he had left the Church of his fathers, to her 
 heavy loss — ^perhaps the heaviest she has ever 
 
 * Bk. IV. ch. ii., vol. ii. pp. 327, 328, Ed. 1806. See 
 the whole chapter. 
 
 t Newman: Sermons by Contributors to Tracts for the 
 Times, Y. 324.
 
 29 
 
 sustained : " Blessed are they wlio give the 
 power of their days^ and the strength of soul 
 and body, to Him. Blessed are they who in 
 their youth live to Him who gave His life for 
 them_, and would fain give it to them and 
 implant it in them, that they may live for ever ! 
 Blessed are they who resolve, come good, come 
 ill, come sunshine, come tempest, come hon- 
 our, come dishonour, that He shall be their 
 Lord and Master, their King and Grod ! They 
 will come to a perfect end, and to ^ peace at 
 the last/ They will, with Jacob, confess Him, 
 when they die, *" as the God that fed them all 
 their life long unto that day, the Angel which 
 redeemed them from all evil ' : with Moses that 
 ' as is their day, so shall their strength be ^ : 
 and with David, that ^in the valley of the 
 shadow of death they fear no evil, for He is 
 with them, and that His rod and His staff 
 comfort them ^ ; for ^ when they pass through 
 the waters He will be with them ; and through
 
 30 
 
 tlie rivers^ ttey sLall not overflow tliem ; when 
 they walk tlirougli tlie fire they shall not be 
 bumtj neither shall the flame kindle upon 
 them ; for He is the Lord their Grod, the Holy 
 One of Israel,, their Saviour/ ^■'^ 
 
 * Ps. xxxvii. 38. Gen. xlviii. 15, 16. Dent, xxxiii. 25. 
 Pa. xxiii. 4. Is. xliii. 2, 3. 
 
 WYMAW AND SONS, PBINTEBS, GEEAT QTJEEK, STBEBT, lONDON, W.O,
 
 •.^g
 
 ik^s^ 
 
 
 -"^ 'M 
 
 
 .«. mi 
 
 
 -^, n 
 
 '' 
 
 y^^' 
 
 
 ' ^« 
 
 ' 
 
 'm 
 
 
 
 * 
 
 -?r 
 
 P% 
 
 ' 
 
 g? C^ 
 
 ^^T 
 
 ^mam 
 
 
 ^^Wm 
 
 
 " Urn 
 
 -. ^ 
 
 . ;f?^^ 
 
 Ik'^ 
 
 
 !f''FT^ 
 
 -, 
 
 f-^^^:'-,;^\ 
 
 *|-|^ 
 
 '^Iji 
 
 yr.-p' 
 
 *!F^^fii 
 
 ^^1 
 
 «l 
 
 i::dfeL '/f/ 
 
 ^^^ 
 
 ^ .•■ .^