reproach me so long as I live. *

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"For me there is a

"part appointed to act. I go to perform it. My duty I shall do to-day. Let to-morrow take thought "for the things of itself." Having thus shewn

the importance, I proceed,

II. To show the proper foundations of constancy and fortitude of mind. They are principally two; a good conscience, and trust in God,

A corrupted and guilty man can possess no true firmness of heart. He who, by crooked paths, pursues dishonourable ends, has many things to dismay him. He not only dreads the disappointment of his designs, by some of those accidents to which all are exposed; but he has also to dread the treachery of his confederates, the discovery and reproach of the world, and the just displeasure of Heaven. His fears he is obliged to conceal; but while he assumes the appearance of intrepidity before the world, he trembles within himself; and the bold and steady eye of integrity frequently darts terrour into his heart. There is, it is true, a sort of constitutional courage, which sometimes has rendered men daring in the most flagitious attempts. But this fool-hardiness of the rash, this boldness of the ruffian, is altogether different from real fortitude. It arises merely from warmth of blood, from want of thought, and blindness to danger. As it forms no character of value, so it appears only in occasional sallies; and never can be uniformly maintained. It requires adventitious props to support it; and, in some hour of trial always fails. There can be no true courage, no

Job, xxvii. 5, 6.

regular persevering constancy, but what is connected with principle, and founded on a consciousness of rectitude of intention. This, and this only, erects that brazen wall, which we can oppose to every hostile attack. It clothes us with an armour, on which fortune will spend its shafts in vain. All is sound within. There is no weak place, where we particularly dread a blow. There is no occasion for false colours to be hung out. No disguise is needed to cover us. We would be satisfied if all mankind could look into our hearts. What has he to fear, who not only acts on a plan which his conscience approves, but who knows that every good man, nay, the whole unbiassed world, if they could trace his intentions, would justify and approve his conduct?

*

He knows, at the same time, that he is acting under the immediate eye and protection of the Almighty. Behold, my witness is in heaven; and my record is on high. Here opens a new source of fortitude to every virtuous man. The consciousness of such an illustrious spectator invigorates and animates him. He trusts, that the eternal Lover of righteousness not only beholds and approves, but will strengthen and assist; will not suffer him to be unjustly oppressed, and will reward his constancy in the end, with glory, honour, and immortality. A good conscience, thus supported, bestows on the heart a much greater degree of intrepedity than it could otherwise inspire. One who rests on an almighty, though invisible Protector, exerts his

* Job, xvi. 19.

powers

with double force; acts with vigour not his own. Accordingly, it was from this principle of trust in God, that the Psalmist derived that courage and boldness which he expresses in the text. He had said immediately before, The Lord is my light and my salvation; The Lord is the strength of my life. The consequence which directly follows is, of whom shall I be afraid? Though an host should encamp against me, my heart shall not fear. It remains,

III. THAT I suggest a few considerations which may prove auxiliary to the exercise of virtuous fortitude in the midst of dangers.

From what was just now said, it appears, first, that it is of high importance to every one, who wishes to act his part with becoming resolution, to cultivate a religious principle, and to be inspired with trust in God. The imperfections of the best are indeed so numerous, as to give them no title to claim, on their own account, the protection of Heaven. But we are taught to believe, that the merciful God, who made us, and who knows our frame, favours the sincere and upright; that the supreme administration of the universe is always on the side of truth and virtue; and that, therefore, every worthy character, and every just and good cause, though for a while it should be depressed, is likely to receive countenance and protection in the end. The more firmly this belief is rooted in the heart, its influence will be more powerful in surmounting the fears which arise from a sense of its own weakness or danger. The records of all nations afford a thousand remarkable instances of the effect of this principle, both on individuals, and on bodies of men. Animated by

the strong belief of a just cause and a protecting God, the feeble have waxed strong, and have despised dangers, sufferings, and death. Handfuls of men have defied hosts that were encamped against them; and have gone forth, conquering and to conquer. ·The sword of the Lord and of Gideon have called forth a valour which astonished the world; and which could have been exerted by none but those who fought under a divine banner.

In the next place, let him who would preserve fortitude in difficult situations, fill his mind with a sense of what constitutes the true honour of man. It consists not in the multitude of riches, or the elevation of rank; for experience shows that these may be possessed by the worthless, as well as by the deserving. It consists in being deterred by no danger when duty calls us forth; in fulfilling our allotted part, whatever it may be, with faithfulness, bravery, and constancy of mind. These qualities never fail to stamp distinction on the character. They confer on him who discovers them, an honourable superiority, which all, even enemies, feel and revere. Let every man, therefore, when the hour of danger comes, bethink himself, that now is arrived the hour of trial, the hour which must determine, whether he is to rise, or to sink for ever, in the esteem of all around him. If, when put to the test, he discovers no firmness to maintain his ground, no fortitude to stand a shock, he has forfeited every pretension to a manly mind. He must reckon on being exposed to general contempt; and, what is worse, he will feel that he deserves it. In his own eyes he will be contemptible, than which, surely, no misery can be more severe,

BUT in order to acquire habits of fortitude, what is of the highest consequence is to have formed a just estimate of the goods and evils of life, and of the value of life itself. For here lies the chief source of our weakness and pusillanimity. We over-value the advantages of fortune, rank, and riches, ease and safety. Deluded by vain opinions, we look to these as our ultimate goods. We hang upon them with fond attachment; and to forfeit any hope of advancement, to incur the least discredit with the world; or to be brought down but one step from the station we possess, is regarded with consternation and dismay. Hence a thousand weights hang upon the mind, which depress its courage, and bend it to mean and dishonourable compliances. What fortitude can he possess, what worthy or generous purpose can he form, who conceives diminution of rank, or loss of fortune, to be the chief evils which man can suffer? Put these into the balance with true honour, with conscious integrity, with the esteem of the virtuous and the wise, with the favour of Almighty God, with peace of mind and hope of heaven; and then think, whether those dreaded evils are sufficient to intimidate you from doing your duty. Look beyond external appearances to the inside of things. Suffer not yourselves to be imposed on by that glittering varnish, with which the surface of the world dazzles the vulgar. Consider how many are contented and happy without those advantages of fortune, on which you put so extravagant a value. Consider whether it is possible for you to be happy with them, if, for their sake, you forfeit all that is estimable in man. The favour of the great, perhaps, you think, is at stake; or that popularity with the multitude, on