do him harm; he is, in one sense, at too wide a distance from them; to care for anything of evil intent that they may do or say.

Physical courage may, and very often does, exist, without moral courage; but the latter, being far the higher quality, implies, also, the lower in connection with it. It is easier to face a cannon-ball than one of the anathemas of society. It is easier to fight a duel than to bear the reputation of cowardice. It is easier to ride a dangerous animal than to be supposed wanting in horsemanship. He has a rarely brave soul, who, like Sergeant Champ, in our revolution, being loyal to the core, consents, for the sake of rendering a service to his General and his country, to assume the character, and sustain the reputation of a deserter. He is scarcely less brave, who incurs the scorn of men, rather than conform his conduct to their wicked, unhallowed ideas of chivalry ;" and there is often great heroism in an honest disclaimer of such accomplishments and qualifications as society expects of men in different positions, and under different circumstances.

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Without a good share of moral courage, man cannot be true to himself, to God, or to society. Not true to himself, because he is perpetually betrayed into departures from the strict line of right-into at least passive connivance with wrongdoing and evil-speaking; into acquiescence with that which should be resisted; into the assump

tion of false appearances; into the assertion of false motives and reasons for his conduct-all which lessens him as a man, tends to dim his moral perceptions, and makes him liable to mistake "darkness for light." Man receives himself in trust from his Maker, to be developed, enlightened, purified, exalted into a true son. Shall he make

of himself merely an "eye-servant"?

He cannot be true to God; for, as he has "a soul to save," so has he "a God to glorify." We are permitted to regard the Infinite Being under the image of a father, that we may have some faint comprehension of at least one of his attributes, viz., love. Is that son true to his father who sets aside his authority and departs from his example? who diminishes, instead of promoting, his influence with his other children, and, in various ways, brings dishonor upon his name?

He cannot be true to society, because he allows himself to be pressed into the throng of those who are laggards in duty; who hinder and obstruct its true progress; who are self-seekers and evil-doers. He helps to lower the standard of human conduct -to hold up, as prizes, what a true man, who has an eye to "the mark of the prize of the high calling of God in Christ Jesus our Lord," should reject as ignoble and worthless; to shackle truth and give wings to error; to set up images graven with vain and foolish devices, and make men incapable

of a higher worship. When men that know better do all this, their responsibility is immensely greater than that of "blind leaders of the blind."

Cultivate, therefore, this indispensable virtue, and train your children, assiduously, in its practice. The honest, voluntary confession of a fault, where punishment is not thereby avoided, makes a capital beginning of the "course."

CHAPTER XVII.

PATRIOTISM.

THIS is a subject which I almost fear to approach. It is too great for ordinary handling. Within the last two years the word has assumed, to Americans, at least, a broader, deeper significance than before attached to it; and that for which it stands, is exalted into a higher attribute than the ordinary virtue called by its name.

When sacrilegious hands are laid upon the holy things of the altar, a new and stronger impression of their preciousness and value is borne in upon the worshipper. He is aroused to vehement protest -quickened with holy indignation-and there mingles with his appreciation of what is thus threatened, or put in jeopardy, a feeling of tenderness-an all-embracing love-a jealous spirit of protection and defence-that makes them dearer than ever before.

If a possession that has long been quietly held without fear-without any thought but of perfect security, is suddenly assailed, and put in danger, the very necessity for guarding and defending it makes us prize it more highly, and cling to it

more fondly. Alas! that similar reasons exist why Americans should hold their country in a closer grasp of the heart than before; and put patriotism higher than ever in the scale of virtues. "For God and our country!" Why this association? How is it that he who is truly for God, is also for his country, and vice versa ?

Man, as an individual, is made for self-government; as a part of society he is made to be governed. God stands at the head of all society-invisible, unapproachable, but not unfelt. His government is faintly shadowed forth in a well-ordered family, at whose head are those who love and fear Him; faintly imitated by beneficent rulers. Fealty to him implies fealty to those into whose keeping he first commits us; fealty to the country wherein he has placed us. In truly serving Him we most truly serve our country. In promoting His kingdom, the reign of Justice, Mercy, Love, and Truth, we shall best establish our country's foundation, so that nothing shall overthrow it. In obeying his word, and keeping his commandments, we shall bring into active operation that "higher law" which puts a far more effectual restraint upon evil propensities, upon all that interferes with social harmony, order and true advancement, than any check of man's devising.

Next to God, our country should be our highest ideal. It is the embodiment, to us, of his love