You are opposing that kingdom by which the glory of God is to be illustrated, and his creation blessed. If God were indifferent to his glory, or indifferent to the good of his kingdom, you might hope to profit from his neutrality. But God is not indifferent. His whole immense mind is awake to the subject, and glows with intense desire and unwavering determination to effect his purpose; and all the resources of his power, and wisdom, and knowledge, stand prepared to overturn his enemies. The government of God is, indeed, terrible to you, not because it is unjust, but because it is just, and you oppose it. It is rolled on by the hand of omnipotence, with all the ardor of infinite benevolence, and you have arisen up to stop its progress; and there is no alternative but to submit, and unite, and go on with God, or be crushed by his power, and consumed by the fierceness of his wrath. With such hearts of alienation, are you prepared to meet your God? Is death hasting to overtake you? Is the grave opening to receive you, and will it close forever upon your glory? Is the trump of God preparing to sound, and will it call you forth to the resurrection of damnation? Is there pardon, and will you not accept it? Are there boundless realms of light, and will you live in eternal exile? Is there a glorious God, and will 'you never love him? Is there but one prison in the universe, and will you make that your everlasting abode? Go, listen to the song of praise. Go forth, and look upon the miseries of the lost; hear their wailings, and behold the smoke of their torment. Is this the society which you choose instead of heaven, and these the employments in which you would spend the ages of eternity? Is there one of you who has laid aside the hope of heaven? one, who has resolved to wage eternal war with God? Why, then, do you continue the work of ruin? Have you not sins enough to answer for?

Have not your souls stood long enough in jeopardy? Every moment, you are multiplying provocations against Heaven. Every moment, you are despising the riches of the goodness of God. Every moment, Justice pleads, with louder importunity, "Cut them down;" and Mercy, with feebler voice, "Spare them a little longer."

The

The voice of Mercy will soon be heard no more. patience of God will not wait forever. His Spirit will not always strive. A hand's breadth only is between you and the grave. If you have any work to do, it must be done quickly, for death is at the door. This day perverted, may be the last you will ever see. This moment, your sun may be casting its last beams upon the mountains. Or, should you live, this day may close the period of divine influence. This discourse neglected, may be the last by which God will ever expostulate with you in mercy.

By all the joys, then, of immortality, and by all the sorrows of eternal death,— by all the mercies of God, and by all the terrors of his wrath, I beseech you, be ye reconciled to God. Submit to him, and he will rule for his own glory; and you shall behold that glory, and rejoice in it forever. But rebel, and still he will reign, still he will bless his kingdom, but he will exclude you forever from its holy joys.

SERMON II.

THE REMEDY FOR DUELLING.

“And judgment is turned away backward, and justice standeth afar off : for truth is fallen in the street, and equity cannot enter." ISAIAH 59: 14, 15.

THE people of Israel, when this passage was written, had become exceedingly corrupt, and were sinking under the pressure of fearful judgments.

But although they are hardened in sin, they are not insensible to misery; and though regardless of God as their benefactor, they murmur and tremble before him as the author of their calamities.

They admit, indeed, their sinfulness, but suppose that they have made already a sufficient atonement for it. It is not for sending judgments, therefore, that they impeach the Almighty, but for continuing them; not because he is just, but because he has no mercy. "Wherefore have we fasted (say they), and thou seest not, have we afflicted our soul, and thou takest no knowledge?"

The Majesty of Heaven condescends to reply. He declares their sin to be the cause of his judgments, and their hypocrisy and impenitence the ground of their continuance.

The sins which brought down the judgments of Heaven were, it appears, national sins. As individuals, they were guilty, and each had contributed to augment the national

stock; but, of all classes, their rulers, and men of wealth and eminence, had been the most liberal contributors. Their private character was abominable, and their public character was no better. They perverted justice, their feet ran to evil, their hands were defiled with blood. Their thoughts were thoughts of iniquity; wasting and destruction were in their paths.

The profligate example of rulers has at all times a pernicious influence. It had in the present case. Conspicuous by its elevation, and surrounded by the fascinations of honor, it ensnared the young, emboldened the timid, and called hardened villains from their dark retreats. A tremendous scene ensued; a scene of impurity, intrigue, jealousy, violence and murder. And there was none to help. All bonds were sundered; the foundations were destroyed. "None called for justice." The oppressed did not, because they despaired of her aid; and the wicked did not, because they were too guilty to trust to her decisions.

Doubtless, in the humble walks of life, there were some who had escaped this contagion of bad example, and who, had they been united and courageous, might have set bounds to these evils; but they neglected to make exertion, they were dismayed, and gave up the cause of God without an

effort.

I have no conception that this state of the Jewish nation is, in general, a correct portrait of our own. But are there no points of resemblance? I allude now only to the conduct of such of our rulers and men of eminence as denominate themselves men of honor; and who, despising the laws of their country and their God, adjust with weapons of death their private quarrels. To such, the character ascribed to the

Jewish rulers is affectingly applicable. Their hands are full of blood; and wasting and destruction are in their paths.

I allude also to the impunity with which, in a community nominally Christian, and under the eye of the law, these deeds of violence are committed. With respect to the punishment of even murder, committed in a duel, "judgment is turned away backward, and justice standeth afar off: truth is fallen in the street, and equity cannot enter.”

It may be added, that, as among the Jews, the people, who by the influence of public sentiment might have limited the evils of their day, remained inactive; so the great body of this nation, although they abhor the crime of duelling, remain inactive spectators of the wide-wasting evil.

"But," it will be demanded, "how can the people prevent duelling? Already laws are enacted, with severe penalties. Besides this, what can we do?" You can rescue these laws from contempt, by securing their prompt execution. Do you demand how? By withholding your suffrage from every man whose hands are stained with blood, or who has been directly or indirectly concerned in a duel; and by intrusting to men of fair moral character, and moral principle, the making and execution of your laws.

It will, therefore, be the object of this discourse, to suggest and illustrate the reasons which should induce every man to withhold his vote from any person who has fought, or aided in fighting, a duel.

The particular

1. The elevation of duellists to power is a practice in direct opposition to the precepts of the Christian religion. Civil government is a divine ordinance. form is left to the discretion of men; but the character of rulers God has himself prescribed. They must be just men: such as fear God; a terror to evil doers, and a praise to