IMAGE EVALUATION TEST TARGET (MT-3) 1.0 ^KilSi 1.1 I.-" I ^= liU£ Sdeooes Q^poratiQn ^ 33 WBT MAIN STRHT VMnSTiR,N.Y. 14SM (71«) •72-4503 CIHM/ICMH Microfiche Series. CIHIV!/ICIVIH Collection de microfiches. Canadian Institute for Historicai IMicroraproductions / Institut Canadian da microreproductions historiquas Tachnical and Bibliographic Notes/Notas tachniquaa at bibliogrr.phiquaa Tha inatituta haa attamptad to obtain tha baat original copy availabia for filming. 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Tl P" ol fil O b( th si 01 fil si 01 Tl st^ Tl w M dii an ba rifl rm m< Thia itam ia filmad at tha reduction ratio chackad balow/ Ca document est fllmA au taux da reduction indiquA ci-deeaoua. 10X 14X 18X 22X 26X 30X >/ 12X 16X aox 24X 2tX 32X Th« copy fllm«d harft hat bMn r«produc«d thanks to tha ganaroaity of: Library of tha Public Archivas of Canada Tha imagaa appaaring hara ara tha bast quality possibia conaidaring tha condition and laglbiiity of tha original copy and In kaaping with tha filming contract spacifications. Original copias in printad papar eovara ara filmad baginning with tha front oovar and anding on tha last paga with a printad or illuatratad Impraa- sion. or tha back covar whan approprlata. All othar original copiaa ara flimad baginning on tha first paga with a printad or Illuatratad impras- sion, and anding on tha last paga with a printad or illuatratad impraaalon. 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Tous las autras axamplairas origlnaux sont flimte an commandant par ia pramlAra paga qui comporta una amprainta d'impraaaion ou d'iliustration at an tarminant par la darni*ra paga qui comporta una taiia amprainta. Un das symbolas suivants apparaltra sur ia darnlAra imaga da chaqua microficha, salon le caa: ia symbols -h»> signifia "A SUIVRE", la symbols V signifia "FIN". Las cartas, planches, tableaux, etc., peuvent Atre tiimAs A des taux da reduction diffArants. Loraqua ia document est trop grand pour Atre reprodult en un seul ciichA, II est filmA A partir de I'angia supArieur gauche, de gauche A droite. et de haut an baa, en prenant ia nombre d'images nAcessaira. Las diagrammes suivants lliustrent la mAthode. 1 2 3 1 2 3 4 5 6 is. tfS Xitat" &^>^-4^'^])i(i-y'^S.U . MORAL COURAGE, AN ADDRIiSS DKIilVKKKI) AT THE '|)emiig of t|e J|iftefnl| S-cssi: OF QUEEN'S COLLEGE, CANADA, ^ «Y ^t f £b. f r0f^$j50r (!B^orgj, VICE PRINCIPAL OF THE UNIVEE8ITY. ..> ¥'■ ■1... ^ < f H 4 'm: fci ./*.> sr" —mi' '■■ Jffc' , < MORAL COURAGE, AN ADDRESS DELIVERED AT THE #jerang of % jfiflctnti Ses5iiDn OF QUEEN'S COLLEGE, CANADA, BY Ste S^lr. Irjoffmirr £torgt, ▼ICE PSIHCIPAL OF THE UEIVEB8IT7. f ^ KINGSTON: JAMES X. CBEZGHTON, BOOK & JOB PBINTSB. 1856. :'t. **,/ i .*4i 1 * 1^ UU: :])inrji|l!) m II' ;:i^}?':; Ifiil^'ilOiL J>i,l n.ij TT?;?:^:s'VT^T- ^-^x ^■) ,iA^-v: !>:<:( ^i^'XY V ;-^'i H"'. ?i j^ivou l' .■ '- % -^ " *■ MOK^L OOXJR^aE. 4»» >• < V Thi heroie virtues, as they are called, have been great* I7 celebrated in all ages of the world. I need scarcely do more tban remind you, tbat a large portion of that ancient literature, with which you are made iiamiliar in this place, is employed to unfold the courage and triumphs of the warrior ; and were it my aim speriall v to commend and illustrate this kind of heroism, I could do nothing better than direct your attention to the Epic productions of Greece and Rome. It is well known to every scholar that the wonderful genius of Homer, as well as that of some other poets, has thrown around military adventure a peculiar glory : nor can it be denied, that some of these writers have set off the prowess of the warrior with such fascinating charms as may be not a little dangerotis to young and ardent minds. But the evil of this fascination is not, that it teaches men to be brave, but that it is apt to cherish a reckless am* bition, which seeks bad ends by bad means. I will not deny that the poetry to which 1 have referred, may have been made suoservient to this. The labours of genius have not always been consecrated to holy purposes ; nor can it be doubted, that the worst passions have sometimes drawn nourishment from the loftiest productions, as well as endeavored to find in them apologies for the darkest crimes. Yet, the well-informed do not need to be told that the martial poets of antiquitv did not so much awaken and direct the warlike spirit of their age, as celebrate the heroic deeds of the people among whom they lived. Had the Greeks not oeen a warlike people, the Iliad would never have been produced, nor appreciated. I wUl not affirm that this class of writers — ^the same is true of certain historians and orators — have not contributed to keep alive the war>spirit among men. Yet I cannot but thiuk they have got more credit^ or if jou wilL more blame for this toftn they have merited. Asuk, as well as Europe, has had, at different epochg, warriors of insatiable ambition, who neither had, nor required the stimulus of poetry ana oratory. It. is, in fact, on the unsophisticated multitude, that martial -poetry, as well as- martial music produce their true effect. The ambitious conqueror does not need to go to the harp for his inspiration. With high selfish aims and ample means, he will find that in the boundless pride of his own heart. I offer no apology for the poetry or oratory which has prostituted the sacred gifts of geniu.<<, to celebrate lawless^ ambition, or throw delusive charms around deeds of rapine and blood. Yei;, why should it be forgotten that our great poets. Dramatic as well as Epic, if they have not always taught a sanctified courage, nave, nevertheless, by senti- ments of justice, honour, and a generous forbearance, done much to refine and elevate the courage of the warrior. — We know something of what war has oeen ; yet, possibly, we know but little what it might have been, but for the hu- manizing influences of those great and generous minds, wtio have celebrated martial exploits. It were well if certain persons who are carried away, not, as they fancy, by a seraphic benevolence, but by a spurious sentimental^ ism, would bear in mind that some oi the lofliest poetry in the Bible is employed in celebrating the deeds of brave men on the field of battle. And who will say that the cour- age of the warrior, when employed as the instrument <^ heaven's justice, is not a very sacred thing. It is true, mere physical tjoura^ of itself, as it may be the attribute of very oad men, and is the attribute of many brute creatures, can- not be spoken of in unqualified admiration ; yet, in a world in which injustice and other forms of wickedness, can only be put down by opposing force to force — that physical cour^ i^e which fits men for meeting bodily sufferings, and even death, in a conflict with the enemies of God and of ord^r, is a very valuable quality. It were well, if this never were needed. But for all practical purposes, we must just take men as they are. Now, assuredly, ho is a very child- ish person who needs to be told that there is much of the selfish folly and injustice of the world, which can only be met by opposing Jbrce on the side of right to force on the side of wrong. Hence the necessity of physical oourase for some of the high ends of j ustice. The injustice that has oa ear for reason, and no standard of conscience to which w^ ; peals can be made, must be assailed in such modes as it can feel, and fimote down by such instruments as can reach it. The wise and virtuous man, who is unintentionally doing you a piece of injustice, and the midnight assassin, are not to be encountered by the same weapons. These vievirs at once explain and vindicute the commendations in the Bible of military valor. The fact is, the enemies of ri^ht Jhave ♦10 wrong done them, when they ere opposed by just ;3uch weapons as can most effectually resist their aggressiont). Where lawless passions and ai)petites employ brute force to accomplish tneir ends, physical courage is indis* pensible for the existence of society. A community of wise and virtuous men would require few laws for its aafety and prosperity; but in n community in which thoughtless and unprincipled men are numerous, the best laws ^^come nullities, if there be no physical courage to make them ef- fective. The truth of this becomes strikingly apparent, when we reflect on the relations of nations to one another. If it be true, that national greatness of a sort has sometimes been acquired by dishonesty and violence, it is no less true, that the highest form of national greatness never can be founded on violence or dishonesty, hut rests to a great ex- tent on the bravery of a people. By the arts of peaceful industrv, men acquire wealth, and by wisdom and virtue, secure Uberty; yet, without courage, their liberty will soon perish, and their wealth become the prey of cunning and rapacious neighbors. Indeed, all acquisitions are but triumphs after conflicts. Without some courage you will not fightyour way successfully through an intricate pas- sage in Itorace, or a difEcult problem in Euclid. Courage is indispensible for these peaceful battles, if you would aim at success ; yet, it is still more needful, in order to defend the various precious fruits which patient toil has accumu- lated. When a people can shew to the unprincipled and ambitious invader, that they possess courage to make all sacrifices, rather than submit to one unjust demand, the probability is, that they will either not be invaded, or the invader will be defeated. Sparta long retained its inde- pendence, because all men knew that whatever the assail- ant might find at Lacedsemon, he would bo sure, at least, to find many hard blows ere he could, by arrogancy or injustice, carnr off even a pot of the hlack broth. All the possessions of cowards lie at the mercy of the rapacious. if 6 And although there has been much tyranny in con* neetion with trae courage^ yet, assuredly, it has been under the rule of brave men that the weak have enjoyed protec- tion and any measure of real liberty. This, to some ex- tent, was illustrated in ancient times, under Greek and Bo* man dominion; but, has, in modem times, received fhr more beautiful devolopments under British authority. No one can deny that the bravest nations have been the best masters — the most wise, just, and on the whole, most mer- ciful in governing those under them. But on the other hand, as sound reasoning might infer, all experience abun. dantly proves that the domination of cowaras is the most merciless tyranny. I have dwelt the longer on this, inasmuch as I think there is a tendency in our times to underrate the importance of true couraye ; because it was longthe fashion to overrate the heroic virtues ; let us beware, lest we go to the other extreme. The danger of this is all the greater, from a no- tion that in proportion as men depreciate the heroic vir- tues, they are sure to cultivate sentiments of justice and true benevolence. This is a great error. Woe be to the weak and the helpless when they fall under the suspicious malice of the mean and the cowardly. Know ye not, that cowardly malice finds no security but in the utter destruc- tion of the object it dreads ; while the cunning, which it so artfully employs, leaves its victim little opportunity to resist, an.a hardly any chance to escape. If mere courage of itself be no virtue, yet, assuredly, cowardice is a great vice, and the parent of many frightful crimes. That some of the darkest of these crimes spring from base selfish fears, and are perpetrated to prevent these fears being realised, cannot be aoubted. Nor as little, that men from cowardly apprehensions have in the hour ofper- il, abandoned the post of duty, and involved multitudes in certain destruction. For a man to rush into danger, quite out of the path of duty, or expose h\mself to harm for no worthy ena, and from no right motive, is not rational cour- age, but rather the fierceness of a beast, or the phrenzy of a fool. Hence it is, that the boldness of many is but mere thoughtlessness, or the blind fury of some dominant pas- sion. Nay — and not to speak it paradoxically — may not the most terrible recklessness, be but the extreme ofcowardiee. A man wants firmness to face poverty or shame before the . world, vet has the recklciB hardihood to rush into the pre- lenoe of his God. The suicidist is either an utter maniao,
tle-axe of Bruce descend on the head of the English Knight, who was not, from that moment, an invincible hero. No thought of defeat after that. It mi^ht, or might not be wise m the leader of an army at sucn a crisis thus to ex- pose himself, yet all the Scottish host must have felt through that short summer's night, that the crash of that battle-axe had decided the fate of the field of Bannockbum. How mysteriously does man influence his fellow 'men ; by a sin- gle word or act he may enoble, or he may debase multi* tudes. if- You see, that on the whole, I think courage a yalufl^ ble quality in such a world as ours. But then, ^ntlemen, it must be calrrij manly, rational and virttuma; it must in- deed be like charity, "capable of bearing long and of being kind." It must be the courage that can face danger when it comes, but never courts it ; the courage that never bcMets of its deeds, but is amply satisfied T/vhen injustice ie repressed and misery alleviatea. He that has this courage is too just to trample on the weak, and too brave to injure any creature. The truly courageous is no bully among his companions, but a peaceful, kind-hearted and genial man. It were, however, to take a narrow and mistaken view of the courage I recommend — were you to suppose that it only . finds a suitable field when in conflict with the wickedness of men. It may not be questioned, that it is often as atrik- ingly exemplified in the conflicts which the scientific enqui- rer nas to go through in overcoming those obstacles iix nature, which lie in the way of his researches. The cour- age displayed by Eranklinin his first journey to the Polar regions, and no doubt also in his last, as well as by Parke in Africa, was equal to anything ever shewn by the bravest soldier. And who can think of Columbus going forth on that strange vojtige of his, with these three poor Barki^ without feeling convinced that there was not in all Europe a iKtaver soul wan that Genoese mariner. But indeed, the ooorage of inany travellers and nifvig&tcics fills one witii» adittiratioA : nor id this lessened when we reflect that thest 'T I l^ men bravely encountered the greatest dangers, that human knowledge might be increased, and the domain of science and civilization widened. The ancients deified courage in one ot its forms. Now, while we look with horror at the impiety of this, and with sorrow at its consequences, yet, let us never fail to regard true courage in all its/ormsy and in all its beneficial labours, with that sincere and ra- tional respect which is due to one of God's precious gifts. But it is now time to direct your attention more espec- ially to Moral Courage, which is really the topis I am anxious to explain and press home on your consideratioa If moral courage may be, under peculiar circumstances, modified slightly, by physical causes, it is neverthe^-'ss plain that it depends chiefly for its strength and efficient action on the condition of the mind ; for, very plainly, the courage that enables a man to advance through great diffi- culties and trials on the path of duty, or to stand firmly and calmly at his post in the midst of dangers, must draw its strength from some of the highest principles of heaven, and deepest feelings of the human breast. Under the im- pulse of some strong passion, the ignorant or vicious may perform, occasionally, deeds of extraordinary daring, and even manifest wonderful self-denial ; but it is only the man whose mind is enlightened by true wisdom, and whose conscience is influenced by divine principles, that can man- ifest a consistent and lofty moral heroism. Such a man is a true moral hero, because the champion of what his con- science tells him is the right thing ; hence, he is emphatical- ly the soldier of that God who is the King of righteousness. You need to ponder it well, gentlemen, that by your thoughts, words and deeds, you are ever fighting on the side of right, under the God of light, order and justice : or, on the side of wrong, under the Prince of Darkness. The man of moral courage is the man " who fights the good fight of faith." Moral cowards are traitors to the best in- terests of their fellow-men, and little as they think of it, faJde to their own highest interest, and what is comprehen- sive Ci all, they are traitors to God. To triumph in the war- fkve against wrong, is to be victorious on the side of right. .fv I do not affirm, that either extensive information or higti mental accom[)lishments are indispensible to moral' ooiirage'^yet, for this, there must at least be some measure of that knowledge which constitutes the elementary trutibs 10 '■4 of a vigorous faith ; as f ar aB the mind possesses this, the conscience can draw nourishment from it for moral cour- age. The heroes that the world stands so much in need of, are such as at all perils, will strive to beat down and ut- terly destroy moral wrongs, and at all hazards, will struggle to sustain moral rights. Is not this indeed, man's great battle in life? Nay, rightly considered, does it not involve the whole conflict betv;een hervcn with its justice and love on the one hand — and hell with its injustice and misery on the other? But then to fight this battle wisely and tveUf men must know what these rights are, to which I have re- ferred. It is a melancholy reflection ; that moral Quixotes in what department soever they labor to correct wrongs, will only be laughing-stocks to the wise, and in the end make ''confusion worse confounded." AH rights are either personal or social, or are the rights of God, which plainly taKe in all. A thing is a wrong, just because opposed to one or other of these rights ; or to express it more definitely, that is a wrong and ought to be resisted — which is opposed to the perfections of God, or His law. You perceive, then, that the moral hero is really struggling to sustain all the claims of the government of God in its principles and operations. He feels that to do this, no sacrifice can be too great, nor can it ever be inap- propriate. He knows, that as a creature, he is not his own out God's ; and as a redeemed creature, he feels himself gowerfully .constrained to consecrate all that he has to the onour and service of his God. Hence, he who under- staids the rights that God has in him, and the rights which God by promise has given him, will be ready to do, or bear whatever his heavenly Father requires of him. The mercy of God m allits aspects, furnishes the most powerful motives to redeemed men, to be devotedly on the side of heaven. If a man sees clearly his relations to God, and the gracious relations of God to him, he must feel it to be the height of Injustice to do what is wrong. For the wrong thing done by man, is ever a violation of some right of God. The principle I wish to establish, thus acquires an intense sig- nificancy ; inasmuch, as on the ground we take, no man can be a moral hero, who has not a clear and profound faith «h all the claims of justice. But these claims, steadily and sternly commanding the assent of the understanding, and 11 the homage of the heart and conscience, — and in that man there is a never-failing element for moral courage. The moral coward is essentially unjust and dishonest ; unjust to G-od, and then dishonest to his fellow-men. Let no one wonder that a man has become utterly hollow, and is the creature of mere pretences, who has played falsely with the sacred claims of justice. Oh, my young friends, it is a fearful thing to be unjust. A man under the influ< ence of some dominant appetite or passion, may fall sadly ; jet, despair not of that man, if he retains something like a clear view of the claims of justice, and trembles when these claims are rung in his ears. But, alas 1 when conscience gets so debauched as to what is just, that a man "calls light darkness, and darkness light," then it may be feared that the very foundations of his moral sentiments are all out of joint — ^are all broken up. In a word, the man of \ moral courage, must in the fullest sense be a just and hon- ^^ est man. This sense of justice is the first element of his strength. But, although a sense of justice is indispensable, it is not the sole quality that makes up moral courage. Indeed, this, when fully developed, may be regarded as a sort of ameral out come of many virtues and gracjs. And hence, I would remark, that in addition to unbending honesty of purpose, there must be great reverencs for the government analawi of God, and for all that is good in these sacred and civil institutions which God has given to man. Out of this comes the heroism that makes men famous as patriots in the tause of liberty ; but more famous still as martyrs in the cause of divine truth. The false is ever at work. And I will not affirm, that that God, " who can bring good out of evil, and make the wrath of man to praise Him;" has never brought good out of spurious patriotism., or psendo- martyrdoms. Yet it is plain, that the moral courage which has been directly, and in the highest degree beneficial to the world and the church, is that which has sprung from a pure reverence for truth. It is thus that the simple rever- ence which many Christian martyrs have shewn for what their conscience told them was truth, secures our hi^^hest admiration. It has happened not seldom, that these noble witnesses could not defend with logical skill the testimony which they gave. But, although, they could not argue with the art of the dialectitian, yet they could die with a' 12 1 bravery becoming God's witaesses for trutlis, which they believed. This they could do well ; other things they could not do so well. But of all things, that of equivocating was the one which they could by no possibility do. 01 it is grand to contemplate these simple men and women with the Boot, Thumbkins, and gibbet before them, standing with sealed lips, when a single equivocation would have saved them from torture and death. Their enemies called this obsti- nacy. Angels must have called it the sublime of moral hero- ism, and when they returned to heaven would rejoice to pro- claim, that there were yet on earth souls faithful to the God of truth. And who can estimate the value to men of the lefl- son given by this undaunted adherence to truth ? It may have wonderfully inriuenced the whole mind of a people (#id I should be loath to think the effect of the lesson will > rifice he can make for its sake ; he knows well) that were God's truth to perish, there would no longer be anything worth living for, for then all would be confusion and mis- ery. Nor should this view be taken merely in reference to great political or religious truths, but should be held as to truth m all its forms. There are minor truths, but no one is mean or valueless — ^the very least should be regard^ as h^ 1 9UJ> 13 Bacred, as the very least ia a link that connects our minds in one mode or other with God, as the God of nature, or of grace. No one will deny the correctness of this view ; and assuredly, were it held as it ought, and the reverence for truth felt, which it should inspire, no man would be capa» ble of the cowardice of uttering an equivocation,. Equivo* cators and liars are base moral cowards, just because they do not revere the Fountain of Truth, nor reverence the rays that emanate from that Fountain. It were, indeed, well that the liar should know that ere he attempts to blind others, he has himself become fatally blind to the beauty and grandeur of truth. But to the highest forms of moral courage there must also be pure and ardent love. Without this, m a world of folly and sin, your sense of justice might tend but to pro- duce a cold severity, which would, to a sad extent, unfit you foal being the patient and tender benefactors of the thoughtless, and the ungrateful in their wretchedness. It is easy, on many accounts, for a man animated merely by a high sense of justice, to make sacrifices for the wise and the grateful, but nothing, save a heavenly love, will induce a man to toil and suffer, for the vicious and unthankful. But these are the very persons who stand most in need of help, and for whose elevation the greatest sacrifices are needed. The toils, sufferings, and self-denying efforts of true patriots — such as Cromwell and William the Third — in striving to save a people from slavery, amidst the folly and selfish ingratitude with which they had to contend, givei a beautiful illustration of the power of benevolence for communicating peculiar strength and grace to moral cour- age. Yet, the power of love, is far more needful to the sue* cessful efforts of the man, who labors to give a spiritual ele- vation to barbarous tribes in heathen lands, or the more barbarous hordes, who although within the pale of civiliz- ation, are yet living " without God and without hope in the world." No men stand more in need of moral courage than Christian Missionaries, and to their honor, be it said, none have given more splendid manifestations of it than they. — ^ That all true missionaries have a high sense of justice, hon- esty of purpose, and reverence for truth, cannot be ques- tioned ; they require these qualities in no ordinary degree —And yet, but K>r their arderU love to the Saviour and the souls of men, they would never have the oourage that is 14 needful to toil patieatly amidst great diffloaltles, or die tri- umphaatlv for the fariherance of their work. Great is the power of love ; man or aagel withoat it were powerless for good. Select the noblest achievments, whether ia the Se- nate Hall, the battle field, at the stake, in the hovels of fuilt and misery, or in the domestic circle, where a great eart has had to straggle unseen with some sore calamity, and should you analyze all the elements that gave strength to the wonderful bravery of soul in the statesman, the war- rior, th3 missionary, the martyr, or the noble martyr wife or child, you would find that the main element of that great strength was the love "that many waters cannot quench ; — ^the charity that hopeth all things, and believeth all things." Brave men, we have said, are never cruel ; but the soul, to possess the highest moral courage, must be deeply imbued with the purest love. Indeed, without this, your resolution to achieve something good for the thoughtless and the wicked, will either evaporate in a short-lived burst of enthusiastic effort, or be soured into disgust and misan- throphy. Iligh talents without love, will only make you 'selfishly brave, or expertly cunning. It is the loving heart that feels wisely, as it is the loving heart alone that will make sacrifices for others. Ohl gentlemen, I cannot now speak as I could wish of that grandest manifestation of moral courage, which the uni- verse has ever witnessed. And yet, was tiot the Saviour of men sublimely heroic in going through His mighty work ? He saw ail Its difficulties, yet He set His face as a fliig; to the work; His declaration was, — "The cup which the Father hath given me to drink, shall I not drink it." We know His divine power was infinite, and we can hardly form anjr conception how great His human powers were, from their near and mysterious union to the divine. Yet, who will say that by these powers alone, He would have been fit for the work of redemption, or indeftd, that He ever would have undertaken it, but for the power of love ; " For the joy that was set before Him, He endured the cross." Was it not love that gave to this joy its peculiar force and mean- ing. Assuredly love to the Father and love to the souls of men, afforded to " the man of sorrows," the chief motive for all His self-denial and all His sufferings. The Saviour most be your example in cultivating every virtue and ev- l"^ 15 ery grace. But the truth of this is peculiarly apparent in reference to moral courage. If you would know what the {principles essential to this in its highest forms are, study the essons of Jesus ; if you would learn what the motives are that yield the largest amount of power to the soul for moral acts, look at the motives which mfluenced the mind of Je* BUS ; — ^and if you would see moral courage producing its most precious fruits for the unworthy and the wretched, study the work and character of Him who went about do- ing good, " and who, when reviled, reviled not again," but still went on doing good. Oh, it was just because Eman- uel loved as no one else ever loved, that He could thus ' labour and suffer. It admits of no question, that the higher your virtues and graces are, and the purer your motives, so just altogether the better is your condition of mind for self- denial, and those sacrifices which adherence to the path of duty may require. And this leads me to remark next, ^at a good consci- ence — ^good in every sense, will be found indispensable to moral courage. The sentiment of the poet is indeed true: "'Tis con- science that makes cowards of us all." Out of an ill consci- ence all sorts of cowardice will spring. On the other hand, all heroisms are strengthened by a good conscience. The man who hears the voice of God through conscience com- manding him, and who is conscious that the All-seeing eye is on him, and who feels that there is an eternal heaven or an eternal hell in the question of every moral act, will do bravely, or endure bravely, whatever God requires of him in the path of duty. Conscience enlightened by God's truth forbidding this, or requiring that, puts to flight at once all sophisms, and brings the soul with simple directness to meet the claims of duty. I can not help thinking, that moral cowardice gives you in general, the diagnosis of a man's conscience. The cunning man, with his artful expediencies, and his heartless and selfish prudences, is but little aware how much of his miserable success is attributable to the suppleness of his conscience. It must be confessed, that were the battle of life to be fought and won in a day, and were its highest trophies wealth, ease and honour, the man of sturdy honesty of conscience, might well envy the suc- cess with which these Artful Dodgers wriggle themselves out of difficulties, or by the help of simpering and soft-sawder, 16 quietly slide on to their desired object. But the battle of life is not won in a day, and these are not the trophies — to ^ain which, an immortal soul should stake all. Nor should it be overlooked, that the moral coward, with his shifts and expediencies, is often in the long run fairly beaten by the man of simplicity of motive, and bold honesty of purpose. But be that as it may, it is a solemn truth, that the success of moral cowards by the arts of a selfish prudence, is really a very fearful defeat ; such arts waste conscience, — ^but no man can waste anything more precious than that. And as this process of waste goes on, it is sad to consider, that he who is thus trifling with his conscience, is every day be- coming a weaker and a worse man. Fear is a very oebas* ing passion ; but fears that will enfeeble the whole mind, must arise from a conscience abused. He who fears less to offend God and wound his conscience, than he fears to displease his fellow-men, and sacrifice his own selfish ends, win have fears enough ; but the righteous man, who "keeps a conscience void of offence towards God and towards his fellow-men," is bold as a lion. And why not ? The differ- ence betwixt him and the man who is dishonestly trifling with conscience, is unspeakably great. The selfish man of expediency is bold, while he stands on the strong side, with hopes of profit, no darger of sacrifices and the voice of ap- plause sounding in his ears ; but the moment he appre- hends that his stand for what is simply right will place him in the minority, or endanger his fame, wealth, or ease, then will he strive to find expedients to satisfy himself, that for the present it is just as well to let things go as they may, and that prudence " is the better part of valour." Pru- dence I — ^Speak against prudence ? God forbid. It is not only a virtue, but without it no virtue can be safe, no tal- ents useful. If the young want it, they are in constant per- il ; if the old want it, their case is hopeless. Yet, woe be to the man whose prudence is never so thoroughly in re- quisition, as when schemes are to be devised to silence the plain dictates of conscience. This is not the prudence of great and wise minds, but the cunning of little, sharp and unprincipled men. It is, indeed, the common folly which is seen every day — snatching at trifles because present, and giving UD what is great because remote. And now, you see plainly Uiut it is faith unitina the dQvl to the great truths of God, that gives to man strengw for «*■ A 17 going forward in duty and for standing flrmlj in the hour of trial. The Bible speaks of faith under the figures of an anchor and a shield — ^ooth are, indeed, very significant — for he who has true faith has views of duty, obligations and motives, which hold him fast to principles and enable him to resist temptations to violate his conarlence, altogether different from what that man has who is guided chiely by a selfish prudence and the maxims Oi a worldly expedien- cy. Selt-interest, managing its own concerns shrewdly as it thinks, never dreams that it has only an eye for tnflee, and is utterly blind to all that is great. The thoroughly selfish man is his own greatest enemy ; but the eye of laith looking at the real, the distant and the vast, enables a man to fasten on what are at once his own hiehest interests, as well as the interests of others. Faith, indeed, shuts a man up simply to do the will of God, and in this simplicity of motive lies its marvellous stren^h. To him whose chief end is the approbation of his God, the applause of his fel* low-men must be a very small afifair. Whether he shall have their friendship, or encounter their hatred in the path of duty, is but little to him whose soul is inflamed with the desire of having the firiendship of God. Indeed, on the whole, how little in his eyes must appear the loss of all earthly pleasure, or the things that minister to it, who firm- ly believes that for those who overcome, a crown of glory and a kingdom that fadeth not away, are prepared in the heavens. Nor will the faith of this cause a man to disce- gard the fact, that those who are true to God will never be wholly without the approbation of wise and good men. — The desire, indeed, of tne approbation and love of such, is natural to the highest order of minds, and is not a little consoling even to the most powerful. This is a source of strength to upright men ; in fact, they are the only men who can honestly appropriate and safely use the applause of their fellow-creatures. Nor is it fancy to suppose that such, especially in arduous duties and heavy trials, have the approval of creatures of a higher order than man. Do not angels look down with applauding delijzht on him, who ftom pure motives, is bravely performing the task assigned him by his God? Are not many of the acts of self-denial, or noble daring in what is good, that find no record on ettffth, joyfully noted by this unseen " cloud of witnesses?" Ooe womd fiun think so. 18 But faith can realize more than this, and lo jieH strength for moral courage. The man of faith knows he is erer performing his part m the presence of the Omniscient gracious and just God, and that this infinitely great and glorious Being looks on, not merely with the eye of a su* preme ruler, but with the benignity of a loving father. What restraints from evil, — what holy impulses to good must spring from this? He who can E>ay, " the Lord of Hosts IS on my side," can add, "I will not be afraid what man can do unto me," and he who can say, 'Hhe Lord is my portion," will not sacrifice his conscience to save his property or fame. This faith has been in all ages the se- cret of that wonderful power by which men have gone hero* ically through arduous duties, or borne heavy trials. He that hath it will be true to his conscience, and self-denying and diligent in duty, when no human eye sees, ana no voice applauds. And if, unhappily, through sudden temp- tation, he does what is mean or wicked, he needs no finger of human scorn to awaken in him remorse and shame. It is enough that the holy God hath seen him do what is wrong. For him, it is enough that the great witness above saw him, and that he carries in his bosom another witnesiL that honestly condemns him. I do very much wish that I could press this one lesson home on your heart ; — thai a Mtrong faith actinff on a good conscience is the chief means of moral courag^i. The man who has this will not treat with SQprn or neglect, the approval or censure of the world, but neither will he be hampered or guided as to his moral acts by the enquiries ; — what will men think or say if I do this, or what will be its effects on my ease or my prospects in life? "What does God require? What does conscience approve? Yes, this and not what men will think or say, must decide as to the course to be taken in duty, or the position to be kept, be the consequences what they may, as to a man's personal gratifications. The conclusion tnen at which we arrive is, — that he who has little moral courage, has but a feeble hold on great principles ; a dim perception of justice, little love, weak faith, and a rickety conscience. That such men should, nevertheless, hold a respectable place in the world is a sad proof how much they have had to do with the fiishioning of its opinions. . But, gentlemen, there are occasions when it will be fi>and that a higher order of courage is necessary to turn » tedb than to go forwArd. Men often go forward, not ao much under the influence of principles well deflned and firmly embraced, as from the force of pride, and by the help of " the sweet voices" of the majoritv ; but to retrace your steps when justice demands th:it this should be done, re* quires the power of genuine humility, and the aid of a faithful conscience. If men were inftillible, the moral cour- age necessary to turn back would never be needed. But I do not need to tell you that the wisest may err. Men of great and varied excellence may f .11 into erroneous opin- iona for a time, or cherish false and uncharitable impres* sions as to certain of their fellow-men. Nor is this all. — If the^ are persons of influence, they may lead others not only mto speculative error, but into very hurtful courses. But cooler reflection and better information may, in time, enable the wise, but mistaken man, to see his errors. Now comes the pinch. Shall he frankly own them, and strive to correct them : or, because he has committed himself to the wrong side, shall he still adhere to it? Alas! what A deal of falsehood, meanness, and all sorts of iniquity does that phrase, — commilted to his party, or to certain opintonSf cover. It is right for a man to adhere staunchly to his party and to his opinions, but he must do this no farther than truth warrants. Properly speaking, a man should be oominitted to nothing but to truth ; to adhere consistently to thii is wisdom and goodness : but to adhere to error, be- cause once embraced, is folly and wickedness. Who can, indeed, measure the wickedness of the man who persists in error, that he sees or even suspects, and still leads multitudes on in a wrong course, rather than frankly own that at first he misled them through misapprehensions. It may not be easy for such a hian to get others to retrace their steps, but the more difficult pari is, first of all to turn back himself: — ^in a word frankly to own that he has been in error. And yet, when this is done, how grand and beautif\il does it appear as a moral act. Is it not grand to hear a man humbly, yet boldly and fearlessly confess his ignorance, (Bi> rors, uncharitableness, or false conclusions. He that can do this honedtly and meekly, is no ordinary man. When ye have witnessed it, does not the remembrance of it stick to you ? With what admiration would yOu 'regard that Jrotith, who with moi£rt»ned eye and tremulous limbs, wo^d go^iip to the eonipanion whoni he had miisapptehenaed and I: 9« miiijepNMDted, And frankly oonfeit bii error Md bii hnXt ]| vou ihottld ever, in lome trying hoar, speoiftlly need tb* Mip of a friendi oleave. if you can, to the arm of that man. He that ii not afraid tans to go back on self, to correct what is wrone, will not be afraid to go forward with yoa in what is righL It is a pity that this form of moral cour- age should awaken so much of wonder fix>m its mere rar- ity, for truly, occasions are not wanting for it. And my young friends, I beseech you by all that is noble in senti- ment, generous in feeling, and sacroil in conscience, cherish the manly, honest and christian integrity, which will en- able you to confess frankly any fault in conduct, or error of opmion. Truly I think if you have any conscience or honour, the applause of the world for going forward, when Jrour secret thoughts tell you tJiat you ahomd turn baek^ and ead others back, must be a kind of irony peculiarly bitter. It were amusing, and in manv ways not a little iustructiva to know, what some men in tneir hours of retirement have thouffht of the applause which greeted them in public, for monu coura£|e to which they knew Uiey had no daim. It must be cunous to see how these persons look at their laurels in their bed*room of a morning. I am very sure, in what I have said, I have not over- rated the importance of moral courage. Tried by results it is hardly possible to over-estimate its value. I appeal to your knowledge of history, if I am not right when I say, that this has been a prominent feature in the character of bvery man. who has done much to establi^ truth and en- large the boundaries of human liberty and happiness? Many of those who have done nobly in the war^re afri^ht Qiffainat wrong^ wanted many things, the possession of which would have added not a little to the beauty and complete^ 1^^ of their character. Bui not one ofihm, loanted vmt^ courage; they all excelled in this. It was, indeed, by means of this, " that they waxed valiant in fight, — ^turned ^ flight the armies of the aliens." " Wrought righteowh oess, quenched the violence of fire, andstopped the mouthii 9lf lions." *^^ , ^ But^wbatever may have been the field of action of m^ nl heroes they should be held in lasting remembrance.-r-* Tbat they did not seek earthly fame, is no reason why th^' Id not have the admiration and lov^.of all mf &• P^a ' >nriqr 8\icb, has the hii|>pl^ eflMa ouym m% 21 C » «\ mindi. No righUv ooostiiuted mind can think of the teili^ 8elf*denial and sunerinfln of the great Apostle of the Qti^ tilen, while striving to cfeliTer the world rrom dradly errors, and lead men to a knowledge of the truth, without facing elevated and delighted by the miyesty of his character. The same emotions, although in n lower degree, are ezpe^ rienoed whenever you contemplate a mind of like qualities labouring for the same god- like ends. There are no por> traits fVom history, so pregnant with instruction for the joung, OS the representations of those patriot, who, for> eetfhlof self^ bravely sacrificed their personal interests for tne good of their country ; or of those Christian martyrsi "who counted not their life dear" if they could give a fiUl testimony to the truth of the gospel. When the Roman people crowded, as they often did, to the amphitheatre, to see the early Christians die a cruel death, rather than utter one word against the truth, they understood but little of what thoy saw ; but least of all, could they understand the courage of these men. No veteran that ever followed the standMxb of Rome, possessed a courage like to that which Christianity gave as a new thing to the world. For these soldiers of the cross had not only learnrid how to die brave- ly, but in the midst of hatred and scorn, to die meekly, and with love to their enemies burning in their bosom. This was moral courage in one of its grandest forms, and those who have thus witnessed for the truth, in what land or un- der what circumstances soever, were assuredly true mo/al heroes. Nor were they defeated as their enemies thought Such men with their cause and their leader, could not be defeated. They triumphed. Yes, and their triumphal chariot, often one of fire, and kindled by wicked hands was watched over by angels until they reached that world where crowns of glory and palms of victory awaited them. And yet, of moral courage men can judge but imper^ liBctly. So much depends on motives, whion we but paiv tially comprehend, and then^ not seldom, its sorest labour^ have been performed, and its greatest triumphs won, in those obscure corners of life of which history savs nothing. We may safely conclude, that in the present liie we know but little of many of the wonderful victories of moral Conr- ad. Hence, not till the muster roll is made up in heavetii inll it be known for certain, who were the bravest for tkm gkwy of Qod| and who toiled with the greatest patienoc^ peneverance, self-denial and parity of motives iti the path of duty. In this, that saying may have peculiar meaning, •^** The last shall be first, and the first last." : ' But in urging on you the importance of moral courage you will miss the main lesson thai I wish to teach if you lanoy it is only required for great occiisions and high places. There are, no douot, situations in which it is peculiarly needful, as in these the moral coward is sure to do unspeak- able mischief. No tongue can utter the mischief which must spring from moral cowardice in stcUesmeii, high judi" dalperwnsj or in ministers of relv/ion. The wisest cannot weigh with accuracy the effects of moral cowardice. Yet it may be fairly questioned, whether open villanv hasdone great^ harm to the best interests of society, tfian moral cowardice, when it has played falsely with the weighty claims of great trusts. For instance, now often have per^ sons, utterly incompetent, been apj^oin ted to the naost re- sponsible situations, rather than displease friends, or offend partisans ? History records instances of thousands perish- mg, and even great nations brought to the brink of des- truction by the appointment of incompetent persons td places of great trust. Now this evil is not less dreadful', although not so apparent in its immediate results, when the incompetent are appointed to be the moral and spiritual guide of their fellow-n»en. Large communities have in this way, for generations, been grievously inj ured. We see but dimly the connection here betwixt cause and effect, or to what extent the cause may reach in producing its effeot*< Yet no one can &il to see that there is heinous wickednesi^ in appointing a man to such a post, with neither intel- lectual nor Spiritual fitness for the task. Let me be under- stood. A man applies for ecclesiastical qwxUJUxiti'mt or for induction into the work of the gospel mmistry. Now, if those in whose hands the power is placed of judgirt^, see his unfitness, yet declare him competent,-^how fearfully d6 they trifle with a most solemn duty. These men do not aot in opposition to their understanding, but to their cdil^ science. Plainly theyought to have set aside the applicaut,* They needed not "tlw power of discerning spirit*' t<>knd# that tbemaan was unfit to have the care of immortal soulir. Butihen^ to have been honest would have hurt the feet*^ iagB of the young man, displeased his fHends, <^ e^xpo.<)ed themseli^eft t(» 0ome loss or Uneasiness, and on th^ whdfe^i ^ thej oonuluded it best to give tlieir asaent Well, in ttiili way, their work Was done. But who can tell when the no-work of the incompetent man shall be done. He went into the vineyani not to work, but to destroy the work of others, and to be a pitiable thfler with the spiritual and eternal interests of men. I do not !*fBrm, that in such ca* ses, direct wickedness is intended, The claims of duty are simply disregarded from some baso, selfish motive, or pos- sibly from a mere softness of disposition, which shrinks from displeasing a friend, or the friends of a friend. Men cidl this kindness. Alas I if the whole business were fair- ly looked at, it would be seen to be on all hands, the height of cruelty All kindness that works at cross purposes with justice, is cruelty in disguise, and withal a very terri- ble sort of it. Put now the cure for this, and much evil of a like sort is simply a higher order of moral courage. Let there be such a prolound regard for what is right, as God declares it to you through conscience, that neither the fear of man, nor the favor of man, shall drive you one hair's breadth from the path of duty. Would it not, indeed, be a changed world if all men, or even a goodly number, were to act thus.: Pray to God for an increase of moral courage in all, but especially in those in whose hands are placed the great civil and religious interests of the world. It is quite probable, that not a few of you, may, in future, have divers of these high trusts committed to you. I implore vou to employ these talents which maybe put into your hands, with a stern regard to the simple claims of justice, conscience and duty. If LoLW is lobe your vocation^ and the social and civil afifuirs of men the objects that are to engage your attention in future life, let such a high moral honesty characterize your whole deportment as shall give form and complexion to all your acts. That country were indeed blessed, that could boast a race of moral heroes in its statesmen and law* yers. w^ Nor should it be supposed that moral courage is of small moment-to the Medical man. Often, indeed, must he courageously adhere to the path of duty, even when his own ]i< is in peril. Still, oftener, must he stick determin- i^tely to what is duty, in spite of whim, i^ncnrance, or oa> prioe^ or he will put the lire of his patient m peril If ^e 24 Medical man must always be tender, it mnst be the tender- ness of a bold fearless man. Nor dare I omit to state, al- though but in a hint, that his moral courace, as well as bis prudence may be sorely tried when he Unas it his duty to tell his patient that he has no farther help to give, and that the great Physician of souls must now be looked to for healing. After what has been said it is scarceful needful to add that a Minister of the Oo^l without moral courage is a very despicable and dangerous man. He that cannot be bold for the truth, bold ror the honour of his Master, and bold in "plucking brands from the burning," isyery unfit for the sacred office. He may have learning to command respect and refinement, to please persons of taste : but if he does not possess moral courage, to proclaim fearlessly the dan- S}r of sinners, and to announce fully the whole truth of od, be it ever so offensive to men, he will sadly fail in his work. He is, indeed, a workman that should be ashamed " who handles the Word of God deceitfully," and who through, unfaithfulness, leaves souls in "the bonds of inquity." Yet, it is not merely in these high places of peculiar responsibility that moral courage is required. No man in the lowest station can be safe without it. The peasant and mechanic, not less than the Statesman or Clergyman, must possess a profound reverence for truth and the claims of duty, or from the temptations to which they are daily expos- ed, they will fall into sin. I assume, what no one will deny, tiiat much base equivocation, as well as direct lying, may be traced to moral cowardice. Were men bold for the simple truth, and did they give a ready ear to the slightest whisper of conscience, their yea would emphatically be yea, and their nay, nay. What tongue can utter the dreadful conseauences of moral cowardice in the tvitness box^ or still more in tne jury box. It is plain, if either witnesses or jurors think more of personal consequences from what they are to say, than of what truth and law require at their hands, the most horri- ble injustice may be done to individuals or society. For tiie support of our civil and judicial institutions, much is necessary; but men are apt to forget in thinking of other requisites, that an unbending honesty is the foundation of the whole* Apart from the guilt brought on his own soul,- thtkooirardly equivooator little thinks how.&tal fait oondoet •V 25 1 • of would be to the most sacred institutions of the land, were it to become general. He that is a moral coward is in spe« oial danger of becoming a liar. But the liar is not only the basest, but the most pernicious of men. But there is another view of our subject which has a peculiar claim on your attention. If you are to carry mor- al courage with you into active life, vou must cultivate it new. I do not presume to say what the grace of God, and the discipline of circumstances may in future do for a lad who is passing through College, with the well marked traits of moral cowardice deepening in his character; yet, surely the promise is not great for his future course. It ought, assuredly, to be our aim, not merely to make you scholars, but to educate you thoroughly. But we would feel that we were doing this very imperfectly, were we not to labor with our whole heart to train you to be morally brave. For it is fixed in my soul, that without moral courage, no amount of learning or intellectual improvement can ever make you great or useful in the world. The learning that but sharp- ens the wits of an unprincipled man, only makes him more wieked, or more mischievous. ■ Bui, my young friends, you need moral courage for iiQiiiediate use. Many of vou have lately left the parental roof. Not a few, I trust, have carried thence much godly counsel, and have been sent forth with many earnest pray- ers. These are, indeed, precious means for future well-be- ing. Yet, I entreat you to beware, lest these and other means may be all neutralized by the influence of godless companions. I do not know that there are any vicious young men attending this institution ; yet, where so many are together, it is not uncharitable to suppose that there may bei some whose example it would be dangerous to im- itate. If there be such, let the virtuous be upon their guard against this ill influence. Friendships formed at College have much to do in giving color to a man's future life. — * I need not say, if good companionship beunspeakably ben- eficial, wicked companionship is exceedingly injurious. — This, indeed, may msidiously gain such an influence over even a youth of -mtuous principles, as graduallv to under-' niine them. In most cases this is not done sudidenly, noF without frequent resistance. The well instructed youth Bdes danger in the allurements to vicious courses, and for »^ tiii&e^Minig^es against them. He cannot, at once, forget D is the counaelis and prayeni of the parental hearth. He ihud* ders at the thougntof doins what would grieve kind hearfta, and blast the pure and lofty hopes of friends* But theo^ he has daily to encounter the vitiating iniiuence of some wicked companion, aided, it may be, by the fascination of manners, and the charms of friendship. He trembles, he loathes, lie hates, — does all things but one, — Uj does not utter the emphatic NO when tempted. He dreaJs the temptation, fears the sin, but fears still more to ofiEend the tempter. He cannot say no, or cannot say it with that boldness of front and firmness of conscience which the oo* casion demands. Ah I me, how many noble souls have been ruined just for want of the siem no at the right mo- ment. Yes, it is true, that the soul that falls before temp' ation from a wicked companion, may lack much needful to strengthen it, and may be sadly biassed bv much corrup- tion within ; yet, it cannot be questioned that the want of moral courage, to resist the first allurements to evil was the most grievous want of all. Young gentlemen, hear me, — as you value yourpeaoO) honor, usefulness and eternal welfare, — hear me ; at ofUsCf and with unshrinking boldness resist every allurement that would draw you aside from the path of duty. In a mdmmif break the connection of any companionship that has but the appearance of drawing you into sin. Friends, — no, it is a delusion and a lie, they are not your fri^ds who would break up the friendship betwixt God and your soul. TMft friendship of the world is death. Resolutely set your &oe against being ensnared by it. "Resist thedevil and he w^l flee from you." But then to be laughed at, and sneered at^ " Aye, there's the rub." For how many Iwive be^ eoii^ea by a laugh into sin, and turned from the path of dxUy by a sneer ? He who is such a coward — and coward he is, — aa to tremble at the sneer of wicked companions, is liable to be befooled into any evil course. When vadious persons of energy and cunning discover this weakness, they cap play with their victim as they choose. Nor should it be matter of little regret, that men of amiable complacency and sweett^ ness of disposition, even with gOod princi^es, are peculiar- ly exposea to the arts of such Reducers. To meet these, 1 would not have you cheri^ mulish stubbomiiess, but.odii<^ scientious firmness of principle. Many a disastrous oaieeE of vice, oould it be traced to ii» soilToe, iroidd be idwoA 1» '%. 27 hare sprung from the want of moral courage at the critical moment What begins in moral cowardice may end in deep criminality. What begins in treason to God, may end r qualities to make him great, is nearly as &v n mfmm from the mark as if he went for lessons to make him good. Conceit gives strength to nothing that is valuable, and, as- suredly, affords no strength to mpral courage, nor should it be mistaken for it. In the misnaming of things, it is hardly possible to conceive any form of the mischief great- er than that which is sometimes seen in the matter to which I have referred. But I must have done. Our hope is, that you will ac- quire within these walls such lessons and training as may make you morally brave in fighting the battles of right a- gainst wrong, and may enable you manfully to overcome the difficulties which you may meet with in life. A Col- lege education should aim at giving such a thorough intel- lectual training and moral culture, as may in the best sense qualify young men for discharging, with ability and fideli- ty, the important duties to which they may be appointed. But, without moral courage, you will find yourselves but ill prepared for any duty, and for some trusts to the last degree incompetent. For all the important duties in life, you will require energy of character, vi^or of intellect, pu- rity of conscience, singleness of aim, and great boldness for truth. Endeavor now to cultivate all these qualities. — Dread everything morally base. " Abhor that which is evil; cleave to that which is good." Never breathe the slightest falsehood, and under no pretence utter the least equivocation. And, oh! never play those tricks with con- science which will make you blush on your pillow ; but, which if indulged m, will sear conscience, and harden you beyond shame. Be every way brave, open and ingenuous. Fear God greatly, for this will keep you from that sinful fear that causeth a snare. And never forget, that the basest of men, and the man often exposed to the greatest dangers and crimes, is the Moral Coward. And in fine. When you see that you are about to enter on the performance of any duty, or about to be call- ed to encounter any trial which may require a more than ordinary share of moral courage, go to that God for strength ^'who giveth liberally and upbraideth not." The grand cause of innumerable disastrous failures, is trusting to mir own strength. Men of the greatest mental vigour, when they do this, need not wonder that they fail. It is in your dosety wrestling with God on your knees, where you may expect to have that promise fulfilled : — " As thy day is, so nwiiu j.vi S9 shall thy strength be." Without the grsoo of Ood, yon will be sure to fhll in the hour of severe trial. But with the ffrace of God, and the aids of His divine Spirit, you willM enabled to do valiently. Go forward then with C^w kind of bravery in your hearts, determined ever to stand firmly on the side of right against wrong, and to perform your part in life, so that an enlightened conscience will ever commend, and the God of justice and goodness ever ap- prove. V t^ you with you ithis Land brm ever ap- )(rv ^ .-*:.. ■