But while we believe that this admiration of courage is inherent in our very nature, and is felt even by those who are unwilling to confess it; we cannot be surprised if the admiration which is due to courage, comes gradually to be limited to such courage as a Christian is capable of exercising. The boldness which shuts its eye on danger, and rushes on destruction, may astonish, but it cannot continue to interest the mind, because it does not satisfy the reason. Men gradually cool on their impressions, and begin to calculate instead of wondering. They examine the principle of the action which is set before them. They compare the risk run with the advantage to be gained; and if they find the risk infinitely exceeding the value of the prize, or perceive that it was braved under the mere impulse of passion, in defiance of reason rather than in subordination to reason; they learn to separate the courage of the animal from that of the man, and expect that the boldness of the latter should be regulated by that which is the glory of his nature; and that even his daring should be reasonable in order that it should be honoured. In this way the world distinguishes the frenzy of the drunkard, or that recklessness of life which is found in the infuriated savage, from the well ordered deliberate firmness, with which a disciplined mind meets every emergency of trial; and refuses the very name of courage to the madness, which rushes on death, from the mere impulse of excited passion. But under circumstances which seem more favourable; after the first comparison has been made between the object sought and the danger run; and there has been found reason enough to justify the exposure according to the world’s principles; another comparison is apt to follow, which is conducted on Christian principles, and subjects courage, or contempt of death, to a different analysis. To a Christian mind death is invariably connected with the judgment that is to follow. Viewed as the end of the present state of being, it is necessarily considered as the entrance to that which must succeed it; and an event which puts a close to the concerns of time, carries the mind, by an inference which cannot be resisted, to the contemplation of eternity. But he, who has allowed his imagination to dwell on the secrets of that unexplored abyss, which commences when life ceases; and has weighed calmly and deliberately the value of things that are infinite and eternal; turns back to life with a conviction which cannot be uttered of the vanity and nothingness of temporal objects, when once compared with those which are to come hereafter. To him, the eagerness with which the world is pursuing the various prizes of gain, honour, pleasure, wealth, seems nothing less than madness; and all that is called good, and all that is called evil among men, will shrink into nothing, in comparison with the good and evil with which he has been conversant in meditating on the prospects of eternity.