in the things pertaining to our everlasting peace. We may not, we must not, be slothful in business, for in so doing we invite temptation; weaken our power of resisting sin; unfit ourselves for usefulness; and ripen fast for destruction. We must be diligent in promoting the glory of God, the best interests of our fellow-men, and our own happiness for time and eternity. Each of these particulars constitute so many great classes of well-doing, which in their turn are divided into smaller classes, according to the relations we sustain, or the circumstances in which we are placed. To sum up the whole in a few words: we must be diligent in our temporal and spiritual duties we must not be weary in doing justly, loving mercy, and walking humbly with our God. This is one leading idea included in the apostle's exhortation.

:

2. It implies fortitude in well-doing; not mere constitutional boldness, for this no diligence can acquire; but that courage which is the offspring of principle, and may be displayed by the helpless female, and the feeble youth, as well as the vigorous and hardy man.

Such fortitude the apostles and martyrs possessed. They were strong in the Lord, and the power of his might. They were armed with a consciousness of integrity, and supported by the grace of God. They could not, therefore, sink in despondence or yield to despair, though the world was combined against them. Nor can any who possess similar resolution --a resolution not peculiar to them, but attainable by all who, like them, put their trust in the Lord."6 They shall be as mount Zion," saith the Psalmist," which cannot be remov"ed, but abideth for ever."

Whence then arises that hesitation in the discharge of duty, and that apprehension of dangers, which we find in some believers under certain circumstances? Chiefly from two causes, the one producing the other. The first is, the weakness of their faith; and the other, which flows from this, is the preponderance of the fear of present evil above the hope of future good. Against both these causes the exhortation of the text guards us. If we would not be weary in well-doing, we must be full of faith and

a Ps. cxxv. 1.

strong in hope. than any thing with which we can meet in the world. In this way only can we be truly brave in fulfilling our duty. We will thus avoid rashness on the one hand, as well as cowardice on the other-two extremes equally inconsistent with true, genuine fortitude. How often are they mistaken for it, by an unthinking world; a world which lieth in wickedness. In spite of its judgment, however, the man who rushes into danger without reflection, and uses no lawful precaution, when it can be used, to guard against consequences, is rash. And he who deliberately exposes his life, in single combat, to satisfy what is falsely called honour, while he is violating all his relative and social duties, is a moral coward.

We must fear God more

Neither the one nor the other of these characters can act upon principle; for principle requires the exercise of reflection, and coerces to the performance of duty. The fortitude which springs from it, is cool and deliberate, but fearless. It is under the government and control of reason, and reason is directed by the word and Spirit of God. Hence the admirable reply of Colo

success.

nel Gardener, when challenged to fight a duel. "I fear sinning," said he to his opponent, "but you know I fear not fighting." Such fortitude as he evinced, resists the attack of ridicule as well as violence with Cherished by the smiles of God and the approbation of conscience, it can bear the revilings of men, and triumph overall the malignity and power of enemies. Thus it was, when Darius the king forbade the offering of a petition to any god or man save himself, for thirty days, under the penalty of being cast into the lion's den, that Daniel "went into his house; and his "windows being open in his chamber to"wards Jerusalem, he kneeled upon his “knees three times a-day, and prayed, and

gave thanks before his God, as he did "aforetime." Under the influence of the same spirit, Luther, when conjured not to attend the Diet of Worms, on account of the risk he would run, answered his friends, 'I am called in the name of God to go, and 'I would go, though I were certain to meet as many devils in Worms as there are 'tiles on the houses.'

To the exercise of such a fortitude the text exhorts; whatever the difficulties or dangers may be which we are called to encounter, we must brave them. We must still do good. though scorned by men; though opposed by devils; though stripped of our property; drawn from our homes, in pain, in disgrace; still, still we must not be weary in well-doing. Ostentation of fortitude we must avoid; but when duty calls us, we must be bold, by faith seeing him who is invisible. To yield to an enemy when we are able to resist, is disgraceful in human affairs. To abandon an enterprise on account of the difficulties attending it, affects a man's reputation. How much more disgraceful to cry, "there is a "lion in the way," when God says, "Go

on,

it is the right way; I am with you!" Let us not be weary, then, in encountering difficulties, in braving dangers, in opposing "enemies, whilst we are doing our duty. This is the second idea contained in the exhortation of the text.

3. It implies perseverance in well-doing. Our industry must never relax, our fortitude never unbend. We must unceasingly labour, and unceasingly be resolute and firm