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for the words which he spake, that they should see his face no more. What were then the sentiments, what was the language, of this great and good man? Hear the words which spoke his firm and undaunted mind: Behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. But none of these things move me ; neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God. (Acts xx. 22-24. 37, 38.) There was uttered the voice, there breathed the spirit, of a brave and virtuous man. Such a man knows not what it is to shrink from danger when conscience points out his path. In that path he is determined to walk; let the consequences be what they will. Till I die, I will not remove my integrity from me. My righteousness I hold fast, and will not let it go. My heart shall not reproach me so long as I live. (Job xxvii. 5, 6.) "For me there is a part appointed to act. I go to perform it. My duty I shall do to-day. Let tomorrow take thought for the things of itself."-Having thus shewn the importance, I proceed,

II. To shew the proper foundations of constancy and fortitude of mind. They are principally two; a good conscience, and a 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 terror 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 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. (Job xvi. 19.) Here opens a new source of fortitude to every virtuous man. The consciousness of such an illustrious spectator, invigorates and animates him.

trusts, that the eternal lover of righ- | in the heart, its influence will be more teousness not only beholds and ap- powerful in surmounting the fears proves, but will strengthen and assist; which arise from a sense of our own will not suffer him to be unjustly op- weakness or danger. The records of pressed, and will reward his constancy all nations afford a thousand remarkin the end, with glory, honour, and able instances of the effect of this immortality. A good conscience, principle, both on individuals, and thus supported, bestows on the heart on bodies of men. Animated by the a much greater degree of intrepidity strong belief of a just cause and a than it could otherwise inspire. One protecting God, the feeble have waxed who rests on an almighty though in- strong, and have despised dangers, visible Protector, exerts his powers sufferings, and death. Handfuls of with double force; acts with vigour men have defied hosts that were ennot his own. Accordingly, it was camped against them; and have gone from this principle of trust in God, forth, conquering and to conquer. that the Psalmist derived that cou- The sword of the Lord and of Gideon rage and boldness which he expresses have called forth a valour which in the text. He had said immediately astonished the world; and which before, The Lord is my light and my could have been exerted by none salvation; the Lord is the strength of but those who fought under a divine my life. The consequence which di- banner. rectly follows, is, of whom shall I be afraid? Though a 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 awhile it should be depressed, is likely to receive countenance and protection in the end: The more firmly this belief is rooted

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. titude of riches, or the elevation of rank; for experience shews 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 ge

It consists not in the mul

neral 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.

The favour of

is estimable in man.
the great, perhaps, you think, is at
stake; or that popularity with the
multitude, on which you build plans
of advancement. Alas! how preca-
rious are the means which you em-
ploy in order to attain the end you
have in view; and the end itself, how
little is it worthy of your ambition?
That favour which you pursue, of
dubious advantage when gained, is
frequently lost by servile compliance.
The timid and abject are detected
and despised, even by those whom
they court; while the firm and reso-
lute rise in the end to those honours,
which the other pursued in vain.

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 overvalue 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 possi-Son of man, remember thy original honours! Assert the dignity of thy nature! Shake off this pusillanimous

ble for you to be happy with them, if, for their sake, you forfeit all that

Put the case at the worst. Suppose not your fortune only, but your safety, to be in hazard; your life itself to be endangered, by adherence to conscience and virtue. Think, what a creeping and ignominious state you would render life, if, when your duty calls, you would expose it to no danger? if, by a dastardly behaviour, you would, at any expense, preserve it. That life which you are so anxious to preserve, can at any rate be prolonged only for a few years more; and those years may be full of woe. He, who will not risk death when conscience requires him to face it, ought to be ashamed to live. Consider, as a man and a Christian, for what purpose life was given thee by Heaven. Was it, that thou mightest pass a few years in low pleasures and ignoble sloth; flying into every corner to hide thyself, when the least danger rises to view? No: life was given that thou mightest come forth to act some useful and honourable part, on that theatre where thou hast been placed by Providence; mightest glorify him that made thee; and by steady perseverance in virtue, rise in the end to an immortal state.

dread of death, and seek to fulfil the ends for which thou wert sent forth by thy Creator!-The sentiment of a noble mind is, I count not my life dear unto myself, so that I may finish my course with joy. To the finishing of his course, let every one direct his eye, and let him now appreciate life according to the value it will be found to have when summed up at the close. This is the period which brings every thing to the test. Illusions may formerly have imposed on the world; may have imposed on the man himself. But all illusion then vanishes. The real character comes forth. The estimate of happiness is fairly formed. Hence it has been justly said, that no man can be pronounced either great or happy, until his last hour come. To that last hour, what will bring satisfaction or add so much dignity, as the reflection of having surmounted with firmness all the discouragements of the world, and having persevered to the end, in one uniform course of fidelity and honour? We remarked, before, the magnanimous behaviour of the apostle Paul, when he had persecution and distress full in view. Hear now the sentiments of the same great man, when the time of his last suffering approached; and remark the majesty and ease with which he

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looked on death. I am now ready to be offered, and the time of my departure is at hand. I have fought the good fight. I have finished my course. I have kept the faith. Henceforth there is laid up for me a crown of righteousness. (2 Tim. iv. 6, 7.) How many years of life does such a dying moment overbalance? Who would not choose in this manner to go off the stage, with such a song of triumph in his mouth, rather than prolong his existence through a wretched old age, stained with sin and shame?

Animated by these considerations, let us nourish that fortitude of mind, which is so essential to a man and a Christian. Let no discouragement nor danger deter us from doing what is right. Through honour and dishonour, through good report and bad report, let us preserve fidelity to our God and our Saviour. Though a host should encamp against us, let us not fear to discharge our duty. God assists us in the virtuous conflict; and will crown the conqueror with eternal rewards. Be thou faithful unto death, and I will give thee a crown of life. To him that overcometh, saith our blessed Lord, I will grant to sit with me on my throne; even as I also overcame, and am set down with my Father on his throne. (Rev. ii. 10. iii. 21.)

SERMON XXXVIII.

ON ENVY.

Charity envieth not.-1 Cor. xiii. 4.

ENVY is a sensation of uneasiness and disquiet, arising from the advantages which others are supposed to possess above us, accompanied with malignity towards those who possess them. This is universally admitted to be one of the blackest passions in the human heart. In this world we depend much on one another; and

were therefore formed by God to be mutually useful and assisting. The instincts of kindness and compassion which belong to our frame, shew how much it was the intention of our Creator that we should be united in friendship. If any infringe this great law of nature by acts of causeless hostility, resentment may justly arise. No

one is to be condemned for defend- | possible, to remedy this evil, I shall ing his rights, and shewing displea- now consider what are the most gesure against a malicious enemy. But neral grounds of envy which men are to conceive ill-will at one who has apt to bear to others: and shall exaattacked none of our rights, nor done mine what foundation they afford, us any injury, solely because he is for any degree of this troublesome more prosperous than we are, is a and dangerous passion. The chief disposition, altogether unnatural; it grounds of envy may be reduced to suits not the human constitution, and three; accomplishments of mind; adpartakes more of the rancour of an vantages of birth, rank, and fortune; evil spirit. Hence, the character of superior success in worldly pursuits. an envious man is universally odious. All disclaim it; and they who feel themselves under the influence of this passion, carefully conceal it.

But it is proper to consider, that among all our passions, both good and bad, there are many different gradations. Sometimes they swim on the surface of the mind, without producing any internal agitation. They proceed no farther than the beginnings of passion. Allayed by our constitution, or tempered by the mixture of other dispositions, they exert no considerable influence on the temper. Though the character in which envy forms the ruling passion, and reigns in all its force, be one too odious, I hope, to be common; yet some shade, some tincture, of this evil disposition mixes with most characters in the world. It is, perhaps, one of the most prevailing infirmities to which we are subject. There are few but who, at one time or other, have found somewhat of this nature stirring within them; some lurking uneasiness in their mind, when they looked up to others, who enjoyed a greater share than what had fallen to their lot, of some advantages which they wished, and thought themselves entitled to possess. Though this should not imbitter their disposition; though it should create the uneasiness only, without the malignity of envy; yet still it is a disturbed state of mind; and always borders upon it, if it actually include not, some vicious affections. In order, as far as

I. Accomplishments, or endowments of the mind. The chief endowment for which man deserves to be valued, is virtue. This unquestionably forms the most estimable distinction among mankind. Yet this, which may appear surprising, never forms any ground of envy. No man is envied for being more just, more generous, more patient or forgiving than others. This may, in part, be owing to virtue producing in every one who beholds it, that high degree of respect and love, which extinguishes envy. But probably it is more owing to the good opinion which every one entertains of his own moral qualities. Some virtues, or at least the seeds of them, he finds within his breast. Others he vainly attributes to himself. Those in which he is plainly deficient, he undervalues, as either not real virtues, or virtues of very inferior rank; and rests satisfied that, on the whole, he is as worthy and respectable as his neighbour.

The case is different with regard to those mental abilities and powers which are ascribed to others. As long as these are exerted in a sphere of action remote from ours, and not brought into competition with talents of the same kind to which we have pretensions, they create no jealousy. They are viewed as distant objects, in which we have not any concern. It is not until they touch our own line, and appear to rival us in what we wish to excel, that they awaken our envy. Even then envy is, pro

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