* 4- r Q-* *bV tit* *W ^°<* * A V ^ $ ^ * ^ -1 • ^ ar ♦MA' ^ , <£ 60 A SERMON OCCASIONED BY THE DEATH or MAJOR GEN. ALEXANDER HAMILTON. A SERMON, OCCASIONED BY THE DEATH OF MAJOR GEN. ALEXANDER HAMILTON, WHO WAS KILLED BY AARON BURR, ESQ. VICE PRESIDENT OF THE UNITED STATES, IN A DUEL, JULY 11, 1804. PREACHED, IN CHRIST-CHURCH AND ST. PETER'S, PHILADELPHIA, ON SUNDAY, JULY 32d, 1 804, BY JAMES ABERCROMBIE, D. D. ONE OF THE ASSISTANT MINISTERS OF CHRIST-CHURCH AND ST. ?£TER'S. PUBLISHEDBY REQUEST. PHILADELPHIA: PRINTED AND PUBLISHED, BY H. MAXWELL, NORTH SECOND-STREET, OPPOSITE CHRIST-CHURCH. 1804. I 1M BXCHANGI S. E.Bist.'S »1. So** "At a Meeting of the citizens of Philadelphia, on Monday July 16th, agreeably to public notice, for the purpose of adopting proper measures for the expression of their grief at the untimely fate of their deceased fellow citizen Major Gen. Alexander Hamilton, their admiration of his virtues and his talents, and their gratitude for the eminent services which as a Soldier and a Statesman he has rendered to his country ; " the following, among other resolutions, was pass- ed. "Resolved, that the clergymen of the several denominations, be l'equested to expatiate, on Sunday next, upon the irreligious and pernicious tendency of a' custom, which has deprived our country of one of her best and most valuable citizens, and has proved so destructive to the happiness of his family. « THOMAS WILLING, Chairman. " Wm. Meredith — Sec'ry." gCT* The publication of the following Sermon would have taken place immediately after it was delivered, had not the most imperi- ous necessity obliged the author to be absent from the city, during the month of August. TO MRS. ELIZABETH HAMILTON. Madam, The melancholy event which has depriv- ed you of an affectionate husband — your chil- dren of a vigilant protector — and the United States of America of one of the most valuable and meritorious of her sons, has justly excited in the breasts of the wise, the virtuous, and the good, the most poignant sensations of sorrow, and raised the loud cry of lamentation and distress. The death of General Hamilton, Madam, must ever be deplored, as a national calamity. . Among the various tributes of respect which have been offered to the memory of your illustri- ous husband, that of the citizens of Philadelphia has not been, I trust, the least acceptable to you. I am confident it was expressed with ardour and sincerity. By their resolutions of 16th jfuly, the clergy were requested to give their aid, on the following Sunday, towards the suppression of a fashion- VI able yet destructive practice, which had so re- cently inflicted on our country an irreparable loss. In compliance with this request, I composed, though in haste, the following Sermon: and be- ing now called upon, by the partiality of my friends, to commit it to the press, a sense of pro- priety, combined with the most respectful esteem, induces me to dedicate it, Madam, in this public manner, to you; in testimony of the profound vene- ratim with which I ever contemplated the pre- eminent talents and virtues of your departed com- panion and friend, as well as of my sincere and high estimation of that resplendent and acknow- ledged merit which constitutes your own character. The trial you have been called upon to experi- ence, though charged with an unusual degree of severity, has, I trust, been received by you with that rational fortitude, and exemplary Christian resignation, which shone so conspicuously in your conduct on a former similar occasion, when a beloved son fell a sacrifice to the delusive princi- ples of modern honour. May that Almighty Being who directeth the government of the Universe, and %vlw " chasten- Vll eth those whom he loveth, " enable you to derive such spiritual improvement from these dispensa- tions of his providence, as may elevate you to the highest possible attainment of Christian ex- cellence in this world, and of celestial felicity in the world which is to come. With the sincerest sympathy in your affliction, and the most affectionate wishes for your present? and future welfare, I am, Madam, Tour most obedient, Humble Servant, JAMES ABERCROMBIE. Philadelphia, October 10, 1804. A SERMON, &c. JOB, CH. XIV. VER. 10. MAN GIVETH UP THE GHOST, AND WHERE IS HE? A SOLEMN assertion, indeed! and an awful and important inquiry ; the resolution of which most intimately concerns every one in this as- sembly ! — not only on account of affection for our departed relatives and friends, but of bur own condition, when the toils, the troubles, the pains, and deceitful pleasures, of this short and uncertain life are over. If there be another state of existence after this, a state of retribution for our conduct here — and that there is, we cannot doubt, — the in- quiry is surely both rational and necessary. We know that death is the inevitable lot of man. We daily see our fellow creatures borne to the silent grave, where there can be no re- pentance nor device. We know that the body- only is deposited there, that the etherial prin- ciple which animated it is immortal, and that the operation of death is the separation of the one from the other. There lies the tabernacle of clay! but where's the soul — the spirit which inhabited it? "Gone to its great account!" — Gone to the invisible and spiritual world, whither ours must soon follow ! — how soon, we know not. The passage of Holy Writ which I have selected for my text) and which I offer to your present contemplation, was chosen in reference to a late melancholy event, which derives unu- sual solemnity from its peculiar circumstances, and demands our most serious attention. Dismissing, therefore, for a few moments, all obtrusive, busy thoughts, and anxious, worldly cares, "With inward stillness, and a bowed mind," let us pause, and meditate on death. Let us attentively, and with religious awe, listen to the warning voice of our departed brother, who, "though dead, yet speaketh;"* and, who by the example which he hath exhibited of the brevity and uncertainty of human life, calls upon us to refiect, that "it is appointed unto all men once to die:"f and that " there may be but a step between us and death. "J On such an occasion, we are naturally led to consider, what may be the condition of the soul in the world of spirits ; the period of pro- bation being terminated. "Man giveth up the ghost, and where is he?" The doctrine of a future state of existence after death, and that a state of retribution, has, we know, either from a principle inherent in man's constitution, from tradition, or from the deductions of reason, been universally received *Heb. 11.4. in allusion to Gen. 4. 10. "And the Lord said unto Cain, what hast thou done ? the voice of thy brother's blood crieth unto me from the ground." t Heb. 9. 27. \ 1 Sam. 20, 3. and cherished by all nations .* The imperfect suggestions, however, of reason, in the early- ages of the world, with respect to the soul's im- mortality, could gratify even the anxious re- *If we consult the records of historians, we shall find, that the doctrine of the soul's immortality has pervaded all nations, however remotely separated by distance of time or place ; evincing almost an innate conviction of that important truth. Of the various testimonies on this subject, the following may be considered as some of the most prominent. ] . " TlvB-xyopxi o H.xptvtrtxav otrnt- ; %2iv itroftxi tyu> sri nriihoiv ns ctv&£M7rtvx fiix TiMvTrjc-W not yxQ vvv ra tr,y y tfAyiv yn^n i&pxrt) «AA' 0/5 'h'.ivpot.TriTOy ruroii xvrviv a? acrxv x-xTiQwftXTt. — Ovroi iycoyi, u 7rxi^s?, %l)i raro navon t7rii #v3-g«;rss tstsAsvt»)xot#s x^uvag r»v ivS-xos, v\dtwi civ, searches of the most sagacious and contempla- tive philosopher no further, than to induce a degree of confidence, resting entirely upon the precarious foundation of probability : and many hk xyxvxxTcov rco S-xvxrw. ttit cs, tv 171 on- ttxp X'iooxt; r% iXttiC^c-) xu.xT6<; as xxtx$3-ivovto$) e? xXXo fyjOV XIU ylVOUVJOV Ifo'vlTXt' iTTiXV 2i Vi^tl'K^ KXVTX TX ftl^GXlX XXI TX S-xXx]5-<*GV 2os T« £T«; i we3-#v«Tov• xyxB-ov di n xxkov f4i)Sey uvxi rav fvp^xivovrai (Mf.gasthenes says) they discourse much on death ; for they think the life here present to be as the state of creatures fully con- ceived, but death they consider as a birth to life really such, a life happy to those who have studied wisdom: for this reason they ex- ercise themselves in preparing for death. Of the events which befal men, they hold that not one is either good or bad. Strabo, L. XV. P 490. Ed .1587. 12. And Mr. Wilkins thus of the modern Brahmans. Their opinion concerning the nature of the soul, is thus deti vered in the Bhagvat-Geeta: 14 hilation. God has herein given us the most sublime and animating consolation. In the Gos- pel of our salvation, there is abundant provi- sion made for the wants, the weaknesses, and ,, Thou gi ievesl for those who are unworthy to be lamented, whilst thy sentiments are those of the wise men. The wise nei- ther grieve for the dead nor for the living-. 1 myself never was not, nor thou, nor all the princes of the earth ; nor shall we ever hereafter cease to be. As the soul, in this mortal frame, findeth infancy, youth, and old age; so, in some future frame, will it find the like. One who is coniirmed in tins belief, is not disturbed by any thing which can come to pass. The sensibility of the facidties giveth heat and cold, pleasure and pain ; which come and go, and are transient and inconstant. Bear them with patience, O Son of Bhiir-at; for the wise man, whom these disturb not, and to whom pain and pleasure are the same, is formed for immorta- lity. The man who believeth that it is the soul which killeth, and he who thinketh that the soul may be destroyed, are both alike de- ceived; for it neither killeth, nor is it killed. It is not a thing, of which a man may say, it hath been, it is about to be, or it is to be hereafter; for it is a thing without birth; it is ancient, con- stant, and eternal ; and is not to be destroyed in this its mortal frame. How can a man who believeth that this thing is incorruptible, eternal, inexhaustible, and without birth, think that he can either kill or cause it to be killed ? As a man throweth away old garments, and putteth on new, even so the soul, having quitted its old mor- tal frame, entereth into others which are new. The weapon di- videth it not, the fire burnetii it not, the water corrupteth it not, the wind drieth it not away ; for it is indivisible, inconsumable, incorruptible, and is not to be dried away ; it is eternal, universal, permanent, immoveable ; ic is invisible, inconceivable, and unalter- able ; therefore believing it to be thus, thou shouldest not grieve." Lecture 2. Bh'a^at-Geeta. Translated by Mr. Wilkins. 15 the guilt of man. If the world should fail us T we are to consider ourselves as strangers and sojourners here, whose treasures and whose home are in Heaven — If we suffer affliction in 13. That laborious researcher, Purchas, gives this account of the belief of the Africans, upon the coast of Guinea, with respect to a future existence. "We asked them of their beliefe, and what opinion they had of divers things ; as first, when they died what became of their bodies and souls? they made us answere, that the body is dead, but they knew not what any resurrection at the latter day meant, as we doe; but when they die, they know that they goe into another world, but they know not whither; and that therein they differ fiorrj brute beasts, but they cannot teil you to what place they goe, whether under the earth or up into heaven ; but when they die, they use to give the dead bodie something to carrie with him ; whereby it is to be marked that they believe that there is another life after this, and that there they have need of such things as they have here on earth." Part 2. Purchas's Pilgrims, L.VII. C. 2. § 4. p. 943. Ed. 1625. 14. Edwards in his History of the West Indies, says, "They tell me likewise, that whenever a considerable man ex- pires, several of his wives, and a great number of his slaves, are sacrificed at his funeral. This is done, say they, that he may be properly attended in the next world. This circumstance has been confirmed to me by every Gold Coast Negro that I have interro- gated on the subject, and I have inquired of many." Edwards's Hist, of the West Indies B. IV. C. 3. P. 67. Ed. 1793. 15. Dr. Robertson, speaking of the Aboriginal Americans, observes: " With respect to the other great doctrine of religion, concern- ing the immortality of the soul, the sentiments of the Americans were more united. The human mind, even when leapt improved 16 our own persons, it is to be considered as the chastisement of our heavenly father — If we lose our friends and dear connexions, who affection- ately twine around our hearts, and constitute and invigorated by culture, shrinks from the thought of dissolution, and looks forward, with hope and expectation,, to a state of future existence. This sentiment, resulting from a secret consciousness of its own dignity, from an instinctive longing after immortality, is universal, and may be deemed natural. Upon this are founded the most exalted hopesof man in his highest state of improvement ,- nor has nature withheld from him this soothing consolation, in the most early and rude period of his progress. We can trace this opinion from one extremity of America to the other. In some regions more faint and obscure, in others more perfectly develo- ped i but no where unknown. The most uncivilized of its savage tribes do not apprehend death as the extinction of being. All hope for a future and more happy state, where they shall be for ever ex- empt from the calamities which embitter human life in its pre- sent condition. As they imagine, that the dead begin anew their career in the world whither they are gone, that they may not en- ter upon it defenceless and unprovided, they bury with them their bow, their arrows, and other weapons used in hunting or war ; they deposite in their tombs the skins or stuffs of which they may make garments, Indian corn, manioc, venison, domestic utensils, and whatever is reckoned among the necessaries in their simple mode of life ". Robertson's Hist, of America, B. IV. C. 7. P. 387. Ed. 1776. 16. Peter Martyr, discoursing upon the same subject, says: "Duri inlittore (Cubx) rem divinam pnefectus (Columbus) au- diret, ecce primarium quendam octogenarium, virum gravem, nee eo minus nudum, mollis eum comitantibus. Hie, donee sacra per- agerentur admiratus, ore occulisque intentus adsistit: dehinc praifetto cani strum, quem manu gerebat, plenum patriae fructibus, 17 our principal happiness, we are not to "sorrow as those who have no hope":* because, "the hour is coming, in which they who are in their graves, shall hear the voice of the Son of God, dono dedit : sedensque apud cum per interpreters Didacum co- Ionum, qui id idioma, cum propius accessissent, intelligebat, orati- onem habuit hujuscemodi : " Terras omnes istas hactenus tibi ignotas, manu potenti te percurrisse, renunciatum nobis fuit, populisque incolis metum non rnediocrem intulisse. Quarc te hortor moneoque, ut itinera duo, cum e corporc prosiliunt, animas habere scias : tenebrosum unum ac tetrum, bis paratum, qui generi humano molesti infensique sunt : jucundum aliud et delectabile, illis statutum, qui pacem et quietem gentium viventes amarunt. Si igitur te mortalem esse, et unicuique pro prasentibus operibus futura merita obsignata memineris, neminem infestabis." Whilst the Admiral (Columbus) was hearing divine service on the shore (of Cuba) to his astonishment, there came a chief about eighty years old, a man respectable, yet naked, and with him a large company of attendants. Struck with admiration, dur- ing the performance of the religious ceremonies, he stood silent and with his eyes fixed : but when they were concluded, he presented to the Admiral a basket filled with the fruits of his country, which he carried in his hand ; and sitting down near him, by means of Di- dacus, an interpreter, who came from one of the colonies, and who, upon near approach, understood that dialect, he spake to this effect : " We have been told, that with your powerful army you have made a rapid progress through all those lands, with which heretofore you were unacquainted ; and that you have greatly terrified the people who inhabit them. Know then, by my exhortation and admonition, * 1 Thcss. 4. 13. 18 and shall come forth;"* and, "them that sleep in Jesus shall he bring with him."f — And, if we ourselves are parting with the world, and all that is dear to us here, provided we are the that for the souls of men departed from their bodies, there are two different ways of destination ; the one dark and horrible, pre- pared for those who disturb and annoy mankind ; the other plea- sant and delightfill, appointed for those who, during life, have loved the peace and tranquillity of nations. If you will remember that you are mortal, and that future retributions are reserved for every person, proportioned to his present actions, you will make no one unhappy ► B. III. Dec. l.P. 43. Ed. 1574. 17. Caft. King, in his account of the Sandwich Islands, thus states the sentiments of their inhabitants on this subject: "■We were able to learn but little of their notions with regard to a future stale. Whenever we asked them, whither the dead ■were gone ? we were always answered, that the breath, which they appeared to consider as the soul, or immortal part, was gone to Eatooa ; and on pushing our inquiries farther, they seemed to describe some particular place, where they imagined the abode of the deceased to be ; but we could not perceive, that they thought, in. this state, either rewards or punishments awaited them." Capt. King's account of the Sandwich Islands, Vol. III. B. 5. C. 7. P. 163. Voyage to the Pacific Ocean, Ed. 1785. IS. Capt. Cook's Account of the Friendly Islands contains this infoi mation : "Thk Inhabitants have very proper sentiments about the im- materiality and immortality of the soul. They call it life, the liv- ing principle, or, what is more agreeable ;o their notions of it, an Otooa; that is, a divinity or invisible being. They say, that im- *John 5. 25. t I The-ss. 4. 14. 19 disciples of Christ, and our faith in him will au- thorize us confidently and sincerely to exclaim, with the expiring Stephen, "Lord Jesus, re- ceive my spirit!"* his rod and his staff shall be mediately upon death, the souls of their chiefs separate from their bodies, and go to a place called Boolootoo ; the chief, or god of which is Goolcho — as to the souls of the lower sort of people, they undergo a sort of transmigration ; or, as they say, are eaten by a bird called Coata, which walks upon their graves for that purpose." Capt. Cook's Account of the Friendly Islands, Vol. 1. B. 2. C 11. P. 405. Voyage to the Pacific Ocean, Ed. 1785. 19 . Mr. Anderson tells, us that " the inhabitants of Otaheite believe the soul to be immaterial and immortal. They say, that it keeps fluttering about the lips, during the pangs of death ; and that then it ascends, and mixes with, or, as they express it, is ea- ten by the Deity. In this state, it remains for some time ; after which, it departs to a certain place, destined for the reception of the souls of men, where it exists in eternal night ; or, as they sometimes say, in twilight or dawn. They have no idea of any permanentpunishmentafterdeath, for crimeswhich have been com- mitted on earth ; for the souls of good and of bad men are eaten indiscriminately by God. But they certainly consider this coali- tion with the Deity, as a kind of purification, necessary to be un- dergone, before they enter a state of bliss." Mr. Anderson's account of Otaheite, B. III. C. 9. P. 164. Vol. II. Voyage to the Pacific Ocean, Ed. 1785. From these testimonies, (to which many others might be added) it appears incontrovertibly,that a belief in a future state of existence after death has existed in all nations. The mode of that existence could not possibly be ascertained, but by Divine Revelation, which v>e have the inestimable privilege of enjoying. *Acts 7. 59. C 20 such support, as will frequently enable us to exult in that triumphant apostrophe...." O Death ! where is thy sting ? O Grave ! where is thy victory?"* Yes, Brethren, the sighs of contrition, and the aspirations after holiness, which flow from the sincere heart, ascend before the throne of God ; where, " trumpet-tongued " they plead for favour and forgiveness; while their plea is en- forced, by the atoning merits of the divine me- diator, and their testimony recorded, in the mighty, the awful Register of Heaven. To such persons we are assured the Lord will not impute iniquity, u because in their spirit there was no guile: "f but that "their sins shall be blotted out,"$ and "their iniquities remember- ed no more".j| To the obdurate and impeni- tent, nothing, indeed, remains at the solemn hour of dissolution, but the consciousness of guilt, of neglected opportunties of repentance and sal- vation, of murdered, mispent time ; and conse- quently, "a fearful looking for of judgment",** * 1 Cor. 15. 55. f Ts. 52. 2. } Acts. 3. 19. || Ikb. 8. 12. ** Heb. 10. 27. 21 and of banishment from the presence of God, into the regions of agony and despair. In instances of sudden dissolution, we see how awful is the power of that agent, who is permitted to extinguish our earthly existence, in a manner, sometimes, the most terrifying and alarming. But, that we may not sink under the painful apprehensions, which such dispensations might naturally occasion, let us turn our atten- tion to the exhilarating assurance given, by di- vine revelation, to the beloved apostle St. John ; who says, "I heard a voice from heaven, say- ing unto me, write, Blessed are the dead, who die in the Lord, from henceforth :"* i. e. immedi- ately, or at the moment of their death. ♦Various have been the opinions of Commentators, with res- pect to an apparent ambiguity, as to the period referred to by this expression " from henceforth :" — some referring it to the severe persecution, which, it was revealed to the evangelist, would be permitted to try the faith of the saints, the true servants of God, in the latter days, when Satan should exert his utmost power, and make his last and greatest effort against the kingdom of God amongst men ; or, against the influence of the faith as it is in Jesus ; when, as St. John expresses it, " the Devil shall come, having great wrath, because he knoweth that he hath but a short time :" and that, therefore, those sincere Christiana who shall die in the full and true belief and profession of their faith, before that awful period, were to 22 By dying in the Lord is to be understood. 1. The dying in a state of union with him, as stedfast believers in his mediation and effec- be accounted blessed, because exempted from the severe distresses and trials, which, in the infinitely wise economy of Providence, were preordained, as of necessary occurrence, and would then be permitted to exist. Other expositors of this portion of the sacred Canon, consider the declai-ation, as altogether applicable to that particular period of Church History, when a reformation from the errors and corrup- tions of Popery, both in doctrine and dicipline, was effected in the visible church of Christ, by Luther and his profestant adherents. Others are of opinion, that it should only be taken in immedi- ate connection with the phrase, dying in or for the Lord ; and would therefore confine it to those, who evinced the sincerity of their faith by suffering martyrdom, rather than relinquish their attachment to Christianity. Others again assert, that the words "from henceforth" are of more general signification, and is an expression synonymous with immediately ; that is, from the moment of their death, those who die in the Lord, or in the true faith of Christianity — shall be blessed, and enter into rest ; this opinion appears to be strengthened, by consi- dering the preceding verses ; in which the power of antichrist is described, and the most dreadful punishment denounced against those "who worship the beast and his image." And as a belief in Purgatory or an intermediate state of purification between death and judgment, is one of the tenets held by some, this solemn assur- ance by a voice from Heaven (after the prophetic vision of Anti- christ) appears to be particularly directed against that erroneous doctrine, and accordingly the Church from which we are descend- ed expressly condemns it in her 22 article. In this sense also the compilers of our Liturgy certainly under- stood the passage, otherwise they would not have inserted it into the 23 tual intercession ; after becoming members of his mystical body, the Church, by Baptism. "Neither pray I." said Christ himself, just before he suffered; "neither pray I for these," my Apostles, "alone, but for them also, who shall believe on me through their word ; that they all may be one; as thou, Father, art in me, and I in thee ; that they also may be one in us: that the world may believe, that thou hast sent me : And the glory, which thou ga- vest me, I have given them; that they may be one, even as we are one : I in them, and thou in me, that they may be made perfect in one ; — that the love wherewith thou hast loved me may be in them, and I in them." * 2. Such maybe considered as living, and, by "enduring unto the end," f as dying in the Lord, Burial service, and have transposed the original construction of the sentence, so as clearly to render it of general application, and une- quivocally to convey that meaning. With deference, therefore, to such respectable authorities as support the preceding opinions, I am inclined to subscribe to the Litter interpretation, as most consonant to reason, to the general tenor of Scripture, and to the evident scope of the passage in the original, when taken in connection with the verses, which it imme- diately follows. •John 17, 20. 21. 22. *J3. fMath. 10. 2 'J. 24 who have faithfully employed their time and talents, during their period of probation here, in endeavouring to know the will of the Lord, by searching the Holy Scriptures ; in striving to regulate their sentiments and actions accord- ing to their dictates; and in uniform exertions to promote the public weal. 3. By dying in the Lord, is to be considered, the dying in a public profession of faith in Christ. "Whosoever shall confess me before men, him will I confess also before my Father who is in heaven."* And, "Whosoever shall be ashamed of me, and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels."f Faith is the last grace acted upon by the dying Christian: it supports his hopes, because it shews him a faithful Saviour, and a merciful and reconciled God. 4. They may be said to die in the Lord, who imitate Christ's dying example, in patience and resignation to the divine will, and in devoutly * Mat. 10. 32. t Luke 9. 26. 25 commending their spirits unto God. "And when Jesus had cried with a loud voice, he said, Father into thy hands I commend my spirit: and having said thus, he gave up the ghost."* Such are the blessed, who, by uniting these qualifications, " die in the Lord," and happily " rest from their labours." They enjoy a ces- sation from the toils and perplexities of human life, and a relief from its vexations and afflic- tions. They escape from the seductions of pleasure, and the insatiable cravings of ambi- tion; from harrassing doubts and fears; from party contentions ; from the treachery of pre- tended friends, and the envy, hatred, and malice, of open enemies; from, " disease and sor- row's weeping train ;" from the iron scourge of ingratitude, and the torturing pangs of disap- pointed hope. They rest in the enjoyment of the immediate presence of God, of a visible in- tercourse with their Saviour, and of an associ- ation with angels and archangels, and "with the spirits of just men made perfect."! In a word : * Mat. 23. -16. t Htb 12. 23. 26 they rest, in the full fruition of the most refined and perfect felicity. Various indeed are the modes, in which the king of terrors exercises his power over the human race ; the most lamentable and distress- ing of which is that, whereby he renders men the agents of their own dissolution ; either by the perpetration of wilful Suicide^ or by the equally atrocious act of Duelling* — a practice which, notwithstanding the explicit and positive prohibition of divine and human laws, frequent- ly prevails in the most civilized nations, and even amongst those who profess, and call them- selves Christians. — A practice so deeply rooted, and so generally acquiesced in, so interwoven with the respect and esteem of our fellow men, * The criminality of both these practices must be evident to ever}' reflecting mind, whether they are viewed through the medium of reason, or religion. The horror which is experienced, and the uni- versal reprobation which is expressed, on hearing of an act of sui- cide, will ever render it an act of rare commission in civilized socie- ty. Whereas, to the practice of duelling, though not less crimi- nal in its motive, subversive of the happiness of society in its opera- tion, or fatal in its influence and effects, the potent and almost irresistible authority of custom, (and that originating in barbarism and superstition), has long given and still continues to give a sanc- tion, which is universally received and implicitly submitted to. 27 as often not to be resisted, but under pain of forfeiting these, and the ability of future use- fulness in life. A practice, moreover, which I am sorry to observe, is rapidly gaining ground, and its advocates daily increasing amongst us ; though it is known to be an act, replete with danger and distress, ferocious in its nature, sa- vage in its operation, and impiously antichris- tian in its principle. I am well aware, that even under the ac- knowledged consciousness of its enormity, du- elling is defended, on the ground of unavoidable necessity ; its supporters alleging, that there are some offences of so peculiar a nature, as, though in the highest degree irritating and injurious, do not come under the cognizance of the establish- ed laws, and which call for immediate re- dress.* But this is an argument, false, both * For the suggestion of the following Law authority, and the arguments by which it is controverted, I am indebted to a learned and ingenious friend. The practice of duelling receives the following defence from Mr. Vattel, an author celebrated through the world for his accurate trea- tise on the law of nations. "This honour" says he "be it as false n 28 in its origin and application, because found- ed upon assumed premises — an argument and chimerical as you'please, is a very real and necessary blessing ; since without it a man can neither live well with his equals, nor exercise a profession that is often his only resource. When therefore a man of a brutish disposition would unjustly ravish from him a chimera so esteemed, and so necessary, why may he not defend it as he would his life and treasure against a robber ? As the state does not permit an individual to pursue with arms in his hands the usurper of his fortune, only because he may obtain jus- tice from the magistrate ; so if the sovereign will not allow him to draw his sword against him from whom he has received an insult, he ought necessarily to take such measures that the patience and obedience insulted be no prejudice to him. The society cannot de- prive man of his natural right of making war against an aggressor, without furnishing him with another means of securing himself from the evil his enemy would do him ; for on all these occasions, where the public authority cannot lend us assistance, ive resume our primary right of natural defence. Thus a traveller may kill, without difficulty, the robber who attacks him on the highway, because, at that in- stant he would in vain implore the protection of the laws, and the magistrate." Vattel. B. I. Ch. XIII. Sec 176. This I take to be the splendid sophism, by which alone will any man of sense suffer himself to be deluded : for, as to those puerile arguments which treat duelling as an anomalous mode of punishment, or a just revenge, they are at once too silly and too impious to ensnare one person of a strong understanding. But to this there is a conclusive answer ; one indeed to which a Christian will not condescend, because he looks with a single eye to the par- amount ordinances of his religion, — the authority of his God; and spurns the influence of a prejudice by which society would under- mine the Gospel: but one which men of fashion, and of mere 29 too, which neither the Philanthropist nor the Deist — and much less the Christian — can possi- bly reconcile with his articles of faith, or mo- worldly calculation may listen to, because it destroys the whole foundation of the sophism. It is this — a man cannot be reduced to the state of nature so as to justify a private war for any thing which in a state of nature is not an adequate offence : and for this reason ; if he be considered in a state of nature as to the war, he must be so as to the ground of the war ; and if that ground be not a good one, the right of war of course fails. To exemplify — I am in a state of nature to execute justice on the highway robber; because, in a state of nature such an attack would be a good ground for such a resistance, and such an assault upon the person could only be defeated by the destruction of the assailant. But if a man calls me a coward, for which civil law will give me no re- dress, and I am restored, as Vattel supposes, to a state of nature, for what purpose is this ? Why surely for nothing but to get re- dress for an action, which, by reason alone of my union with society can do me any injury. This is plainly contrary to Vattel's rea- soning, for he grounds his position on this maxim ; " that society cannot deprive him of his natural right. Now what natural right has a man to take the life of one who calls him a coward ? of one Avho insults him ? surely none. And here lies the fallacy in Vattel's argument ; that he supposes this offence against courtesy, and politeness, which is so ruinous to a man in the present state of so- ciety, is actually an offence by the Law of Nature. It has not been deemed an offence of this magnitude in many states of society equally refined as the present ; it owes its consequence to the pre- posterous pride of cowards, who have formed a sufficient majority to impose the sentiment upon brave men ; and so far from being an offence in a state of nature, if we can conceive of such a slate, bravery is a virtue which derives its whole consideration from soci~ ttxj. In a state of nature no one could be reproached as a coward, 30 tives of action : for, can any occurrence ever justify a wilful violation of the divine laws, or of the immutable principles of justice and hu- manity? In such cases, however, as well indeed as in all, did the dictates of genuine benevo- lence, and Christian forbearance operate as they ought in the human breast, as no wilful offence would be given, of course, such fatal conse- quences would never exist. Let, therefore, the injunctions of Christianity "and Philanthropy be- because until men are somehow united, this weakness is pernicious to no one, but the individual of whom it is predicated. I speak as to what may be called the philosophical state of nature, where every man is independent of his fellow. As to our savages, with whom bravery is of great account, they are so far removed from the state of nature contemplated, as upon some points to be mo- rally superior to the boasted gentlemen of cultivated cities -, and they esteem courage more than any thing else, from the very circumstance that their social connection depends principally upon it. It may not be inapplicable perhaps to remark, that, among these truly brave people who idolize courage, single combat, by individuals of the same tribe, is not known. I am therefore justified in answering Vattel, that although " society cannot deprive man of his natural right of making war against an aggressor, without furnishing him with another means of securing himself from the evil his enemy would do him," yet, for the offences which stimulate men of ho- nour to a duel, there is no natural rightof defence : in the code of na- ture such offences cannot exist — they grow out of society ; and therefore if there were a right of defence, it would want a corre- lative ; which would be an absurdity. 31 gin their operation, by preventing offences of such a nature, and by conciliatory efforts to ap- pease resentment against them when commit- ted ; thereby removing from the offender the im- putation of all the consequent mischief and mise- ry, of which he might otherwise be considered as the author.* * Though duelling cannot be justified, in any degree, under any provocation, yet let it be remembered, with respect to the illustrious victim, whose untimely death we now justly deplore, that the Rev. Dr. Mason, who attended him on his death bed, testi- fies, " he declared his abhorrence of the whole transaction, and repeated his disavowal of all intention to hurt Col. Burr." " It was always," added he, " against my principles. I used every expedi- ent to avoid the interview : but I have found, for some time past, that my life must be exposed to that- man. I went to the field de- termined not to take his life." And, in a paper written with his own hand, inclosed with his will, in a packet addressed to one of his executors, to be opened in case of his death, are the following singular and decisive assertions. " My religious and moral principles are strongly opposed to the practice of duelling, and it would ever give me pain, to be obliged to shed the blood of a fellow creature, in a private combat forbidden by the laws." " The disavowal required of me by Col. Burr, in a general and indefinite form, was out of my power, if it had really been proper for me to submit to be so questioned." " I am not sure whether, under all the circumstances, I did not go further in the attempt to accommodate, than a punctilious de- licacy will justify. If so, I ho;>e the motives I have stated will excuse me." 32 " By this infamous vice of duelling," says a celebrated modern jurist,* " how is the name of Honour prostituted ! Can honour be the savage resolution, the brutal fierce- ness of a revengeful spirit ? True honour is manifested in a steady, uniform train of actions, attended by justice, and directed by prudence. Is this the conduct of the duellist? Will justice support him in robbing the community of an able and useful member, and in depriving the poor of a benefactor ? Will it support him in preparing affliction for the widow's heart — in filling the orphan's eyes with tears? Will jus- tice acquit him for enlarging the punishment beyond the offence ? Will it permit him for, per- haps, a rash word that may admit of an apolo- gy, an unadvised, inconsiderate action that may be retrieved, or an injury that may be compen- sated, to cut off a man before his days be half numbered? and for a temporary fault inflict an * Mr. Horne, in the Island of St. Christophers, as council for the prosecution of Mr. Barbot for the death of Mr. Mills, 1753. Vide. E. Jerningham's Essay prefixed to his select Sermons of Boss.:et— Cr. 8 vo. 1801. or, State Trials vol. 10, p. 139. 33 endless punishment? — On the other hand, will prudence bear him out in risking an infamous death" as a murderer, which would be the case if our laws were properly put in execution,* " if he succeeds in the duel ? But, if he falls — will it plead his pardon at a more awful tribu- nal, for rushing into the presence of an offended God?" in defiance of his dispensations, and, "with all his imperfections on his head." "Duelling seems to be an unnatural graft upon genuine courage, and the growth of a barbarous age. The polite nations of Greece and Rome knew nothing of it: they reserved their bravery for the enemies of their country; * It is a circumstance much to be lamented by us, that though laws which prohibit duels exist in many of the states under the se- verest penalties, yet, as the jurisdiction of an individual state ex- tends no further than its own immediate territory, aggressors com- mitting the offence beyond the boundary line, are also considered as beyond the operation of its laws. Hence, duels are fought by the citizens of New York and Pennsylvania, on the shores of New Jersey ; and thus are necessary and well-meant laws evaded : nay, even when the issue of a duel proves fatal to one of the parties, the MURDERER is suffered to range at large, unpunished, unpur- sued. 34 and then were prodigal of their blood. These brave people set Honour up as the guardian genius of the public, to humanize their passions, to preserve their truth unblemished, and to teach them to value life only as useful to their country. The modern heroes dress it up like one of the demons of superstition, besmeared with blood, and delighting in human sacrifice." Against this irreligious and inhuman prac- tice, I have so recently expatiated in this place,* that I should not so soon again call your attention to it, were it not in compliance with the late public request of a large and tru- ly respectable association of our fellow citizens ; in consequence of a justly deplored occurrence, by which a virtuous and amiable family have suddenly been deprived of an affectionate friend, protector, and guide ; and our country, of a wise, vigilant, active, and illustrious states- man.! * In a sermon, preached March 18, 1804. | An attempt to delineate that uncommon assemblage of talents and virtues which formed his character, would be equally feeble and unnecessary, after those just, minute, and eloquent tributes of respect which have already been given to the world by so many 35 That so irrational and impious a custom, which originated in the early ages of igno- rance, superstition, and Gothic barbarism, should prevail and be conformed to, by men emi- nent for wisdom and integrity, in the present enlightened day, is, indeed, truly astonishing, i The decision of controversy by single com- bat, and the attestation of truth by what was called the Ordeal trial, were accommodated to the rude manners of an uncivilized and fero- cious people. But, when reason assumed her empire, when arts, industry, science, philoso- phy, and religion, began gradually to expand and illuminate the human mind, to restrain the indul- gence of the passions, to refine and elevate the affections, to polish the manners, and to puri- fy the heart; — it might naturally be supposed that a practice so absurd, so contrary to the principles of social union, of morality, and of re- of our most distinguished civilians and divines, particularly that which flowed from the benevolent heart, the sagacious head, and the fluent pen, of the Rev. Dr. J. Mason, who enjoyed the hon- ourable distinction of being appointed by the Society of Cincinnati, in New York, to pronounce an Oration commemorative of their revered President, Major Gen. Alexander Hamilton. E 36 ligion, would certainly have been suppressed andabhorred : and such, in all probability, would have been the case, had not the institution of Chivalry, originally benevolent and honourable in its principles, and expressly intended to res- train and abolish so pernicious and ferocious a custom, been carried to the opposite extreme of fantastic refinement and extravagant excess; which, though in some degree corrected through succeeding periods of time, still, in a qualified form, continues to produce occasionally the most fatal effects.* * " Humanity sprung from the bosom of Violence, and Relief from the hand of Rapacity. Those licentious and tyrannic nobles, who had been guilty of every species of outrage, and every mode of oppression, touched, at last, by a sense of natural equity, and swayed by the conviction of a common interest, formed associa- tions for the redress of private wrongs, and the preservation of public safety. So honourable was the origin of an institution gen- rally represented as whimsical ! " That the spirit of Chivalry sometimes rose to an extravagant height, and had often a pernicious tendency, must however be al- lowed. In Spain, under the influence of a romantic gallantry, it gave birth to a series of wild adventures, which have been deser- vedly ridiculed : in the train of Norman ambition, it extinguished the liberties of England, and deluged Italy in blood ; and at the call of Superstition, and as the engine of papal power, it desolated Asia under the banner of the Cross. But these ou^ht not to be 37 Frequent, yet ineffectual, have been the efforts made by the edicts of Kings, the de- cisions of Councils, and the requisitions of Ec- clesiastical Canons.* Neither the laws of God considered as arguments against an institution laudable in itself, and necessary at the time of its institution : and those who pretend to despise it, the advocates of ancient barbarism and ancient rusticity, ought to remember, that chivalry not only first taught mankind to carry the civilities of peace into the operations of war, and to min- gle politeness with the use of the sword, but roused the human soul from its lethargy, invigorated the human character, even while it softened it, and produced exploits which antiquity cannot par- allel. It is therefore entitled to our gratitude, though the point of honour, and the refinements in gallantry, its more doubtful effects, should be excluded from the improvements in modern manners." Russel's Hist, of Modern Europe, Let. XVIII. *Philip the fair,kingof France, in the thirteenth Century, appears to have been the first monarch who endeavoured to suppress this pernicious and fatal practice, which then existed under the appel- lation of judicial combat. The military spirit of the times, however, would not permit him to proceed further than a regulation of that mode of contest ; by which it was declared, that nothing was to be brought to that bloody issue, which could be determined by any other means. Henry the II, who succeeded Francis I — in 1547, published an edict prohibiting, under the severest penalties, the decision of controversy by duelling. During the reign of Henry IV, of France, the illustrious Sully exerted all his influence with that monarch, totally to abolish so ferocious a practice : accor- dingly, an edict for the severe punishment of duelling, was published at Blois in the year 1 602, and this edict was renewed, with additional severities, in 1 609. The purport of it was as follows : " Both chal- lenger and challenged, with their seconds, are made guilty of Isese majesty, and are to be punished with death, and confiscation of goods. 33 nor man, have hitherto been able to extinguish that false and frantic principle of imaginary- All the great officers and magistrates of France, military and civil, are required to publish and execute this edict in their several juris- dictions, and are empowered to judge the differences, which occa- sion duels. If the complainer of any affront refuse to accept the sa- tisfaction these officers appoint, or the offender refuse to comply with it, he is to be imprisoned." Vide, Cockburne on duelling, P. 344, and the autho- rities he quotes. The following extract is from Cockburne on duelling P. 343. " As modem duels began and were first indulged in France, so in no place have there been so many and so severe edicts against them, to which the government there has been forced by the con- tinual mischiefs which happened from them, and the great dispo- sition of the people towards them, which then was so great, that Mons. Montaigne says " he believes, if three Frenchmen were put into the Lybian desert, they would not be a month there without fighting ;" and Mons. Hardouin de Perefix, Bishop of Rhodes, observes, in his life of Henry IV, "that the madnessof duels seized the spirits of the nobility and gentry so much, that they lost more blood by their own hands in times of peace, than had been shed by their enemies in battle." In the reign of Lewis XIII, no less than three edicts were issued declaratory against duels. "In the year 1679," says the Rev. Mr. Moore, in a Treatise on this subject, "Lewis XIV, issued that famous proclamation, which effected more than all his predecessors could obtain, and which contributed in so great a degree to the suppres- sion of all regular and outrageous duels in France. Two points Seem more especially to have contributed to give stability to this edict — viz. the solemn agreement entered into 'by so many of the firincifial nobility and gentry of the kingdom " that they would never fight a duel under any pretence whatsoever," and the firmness of the Mngy in refusing all solicitations in behalf of the ojfmders" 39 honour, which hath so long pervaded, and still pervades the civilized world : nor will, I fear, "The challenger and challenged (if they accept) are, by this edict, declared liable to heavy fines, imprisonments,and confiscations, even if they proceed not to the combat ; and also seconds the same. But if fighting follows, the combatants are both to be put to death without pardon ; all their estates real and personal to be forfeited; and their bodies not to be allowed christian burial. If one fall in the combat, the process against his body and memory to be the same." Augustus, King of Poland, in 1712, published a severe edict against duelling consisting of sixty-two articles — for which, see Cockburne. In England, the great Sir Francis Bacon as strenu- ously exerted himself against duelling in the court of James I, as Sully did in that of Henry IV, and prohibitory proclamations were accordingly issued by that monarch. In the year 1654, Cromwell's parliament passed an ordinance "for preventing and punishing duels, and all provocations thereto ;" in which it was declared " that if any person should challenge or cause to be challenged, or accept, or knowingly carry a challenge to fight a duel, he should be committed to prison without bail for six months, and give security for his good behaviour for one whole year after. Persons challenged, not discovering it in twenty-four hours, to be deemed acceptors. Fighting a duel, where death should ensue, to be adjudged murder. Fighting a duel upon pre- ceding challenge, being a second, or assisting therein, though death should not ensue thereupon, to be banished for life within one month after conviction, and, in case of return, to suffer death. Persons using provoking words or gestures, to be indicted; and if convicted to be fined, bound to good behaviour, and to make reparation to the party injured, according to his quality and the nature of the offence." Parliamentary Hist. Vol. XX. P. 31 1. The high spirited cavaliers at the time of the Restoration, reviv- 40 its influence be destroyed, until reason shall assert and maintain her rights against the tyran- ed that disposition for duelling which had in some degree become dormant. Charles II, therefore issued the following proclamation. Charles R. "Whereas it is become too frequent, especially with persons of quality, under a vain pretence of honour, to take upon them to be the revengers of their private quarrels, by duel and single com- bat, which ought not be upon any pretence or provocation whatso- ever ; we, considering that the sin of murder is detestable before God, and this way of prosecuting satisfaction scandalous to the Christian religion, and a manifest violation of our laws and author- ity — out of our pious care to prevent unchristian and rash effusion of blood, do, by this our royal proclamation, strictly charge and command all our loving subjects of what quality soever, that they do not, either by themselves or by others, by message, word, wri- ting, or other ways or means, challenge, or cause to be challenged, any person or persons to fight in combat, or single duel, nor carry, accept, or conceal any such challenge or appointment, nor actually fight any such duel, with any of our subjects or others, or as a second, or otherwise accompany or become assistant therein. And we do hereby — to the intent that all persons may take care to prevent the dangers they may incur, by acting or assisting in any such duel — declare our royal pleasure, that we will not grant our pardon to any person or persons that shall fight, or be any way aid- ing or concerned in any duel, where any person shall be slain, or die of his wounds received therein ; but will leave all such persons to the utmost rigour and severity of the laws : and further, that we will not suffer or endure any persons to be or remain in our court, who shall presume to intercede in the behalf of any person or per- sons that shall offend contrary to this our proclamation. And for the better avoiding all such duels, we do hereby straightly charge and command all persons whatsoever, who shall receive or know of any challenge sent or delivered as aforesaid, that they do forthwith. 41 ny of fashion, and the dogmas of superstition ; and so modify and enlarge the commonly received give notice thereof to some of our privy council, or otherwise, to some justice of peace near the place, where such offence shall be committed; upon pain of our highest displeasure, and being left to be proceeded against according to the strictest rigour and severity of our laws. Given at our Court at Whitehall the 9th day of March, 1679. In the two and thirtieth year of our reign. London Gazette, March 11, 1679. A Bill against duelling was brought into the House of Com- mons in the year 1713, on the recommendation of Queen Anne, who, in her speeeh from the throne, told the parliament " the im- pious practice of duelling requires some speedy and effectual remedy." Such were some of the efforts made by the civil power, in dif- ferent countries and at different times, to suppress this barbarous and bloody practice ; but their inefficiency generally arose from the elevated station of the combatants, (duelling being chiefly practi- ced by the higher and most polished orders in society), and their consequent influence in obtaining pardons, which were so frequent- ly'and easily procured, as to render the laws on that head nugatory. Nor was ecclesiastical authority wanting, to discountenance and abolish so shameful an outrage against the most essential princi- ples of civilization and religion. The Church, at various periods, issued her Canons, and fulminat- ed her decrees, against an act so diametrically opposed to the dic- tates of Reason and the precepts of Christianity. — The Council of Trent passed a very strict Canon against all manner of duelling, de- claring it to be " a detestable custom, introduced by the Devil for the destruction Loth of body and soul ; inhibiting the duel through- out the Christian world, as most unbecoming Christians, excom- municating not only all those who fought themselves, but all their associates, and even the spectators of the battle ; confiscating all 42 principles of Honour, as to render a participation in a duel, either as a principal or secondary agent, disgraceful and ignominious:* and until their goods, and denying Christian burial to those who were killed in a duel, as being self murderers in fact. All advisers, supporters, witnesses, or those in any shape concerned, are likewise to be ex- communicated. Princes also, who connive at duels, are to be de- prived of all temporal power, jurisdiction, and dominion over the places, where they have permitted a duel to be fought." "Detestabilis duellorum usus fabricante diabolo introductus, ut cruenta. corporum morte, animarum etiam perniciem lucretur, ex christiano orbe penitus exterminetur: imperator, duces, prin- cipes, marchiones, comites, et quocunque alio nomine domini temporales, qui locum ad monomachiam in terris suis inter christianos concesserint, eo ipso sint excommunicati, ac juris- dictione et dominio civitatis, castri aut loci, in quo vel apud quern, duellum fieri premiserint, quod ab eclesia obtinent, pri- vati intelligantur : etsi feudaliasint,directis dominis statim acquiran- tur. Qui vero pugnamcommiserint, et quieorum "pauini" vocan- tur excommunicationis, ac omnium bonorum suorum proscriptionis ac perpetuse infamize pcenam incurrant ; et ut homicidce juxta sa- cros canones puniri debeant. Et si in ipso conflictu decesserint, perpetuo careant eccelesiastica. sepultura: — illi etiam, quiconcilium in causa duelli tarn in jure quam facto dederint, aut alia quacunque ratione ad id quemquam suaserint, necnon spectatores, excommu- nicationis ac perpetuse maledictionis vinculo teneantur; non ob- stante quocunque privilegio seu prava consuetudine, etiam imme- morabili." Council of Trent, Session 25. Chap. 19. *Since the death of Gen. Hamilton, an idea has been suggested by Major General Charles Cotesworth Pinckney, Vice President General of the Society of Cincinnati, in a letter to the standing com- mittee of the State Society of Cincinnati in New York, which, if adopted, would prove as probable a means of suppressing the shock- 43 religion shall be permitted so to purify the heart, as to restrain and finally extinguish those feroci- ous passions and vicious propensities, which are equally opposed to our happiness in this world, and in that to which we are all rapidly hast- ening. Should, however, so happy a revolution in sentiment and manners ever be effected, with what wonder, regret, and astonishment will the ing practice of duelling as any which could be devised. Such a, plan, originating in a military association, would most assuredly have much influence in the community, and powerfully aid the operation of any laws or resolutions which might be framed by civil authority. "Is there no way" says the General, "of abolishing throughout the union this absurd and barbarous custom, to the observance of which he* fell a victim ? Duelling is no criterion of bravery ; for I have seen cowards fight duels ; and I am convinced real courage may often be better shewn in the refusal than in the acceptance of a challenge. If the society of Cincinnati were to declare their abhorrence of this prac- tice, and the determination of all its members to diseourage it as far as they had influence, and on no account either to accept or send a challenge, it might tend to annul this odious custom, and would be a tribute of respect to the sentiments and memory of our late illustrious Chief." These are the correct and judicious sentiments of a gentleman whose courage, liberality, honour, and patriotism are acknowledged and unquestionable. • Maj. General Alexander Hamilton, President of the Society of Cincin- nati. F 44 adoption of so savage and murderous a medium of redress for insults and injuries be viewed? by which, an insinuation, an unguarded word, or even a look, compels a man, under the penalty of public reprobation, ridicule, and contempt, to rush into the field ; and there, either embrue his hand in a brother's blood, or impiously shed his own. * *Brydone, in his Tour through Sicily and Malta, Vol. 1. Let. XV T. says "Perhaps Malta is the only country in the worM, where duelling is permitted by law. As their whole establishment is originally founded on the wild and romantic principles of Chi- valry, they have ever found it too inconsistent with these principles to abolish duelling. He relates an instance of a young man, who, for refusing to accept a challenge, was condemned to make amende honourable, in the great church of St. John, for forty- five days successively ; then to be confined in a dungeon without light for five years, after which he was to remain prisoner in the castle for life. The unfortunate young man, who received the of- fence, was likewise in disgrace, as he had not an opportunity of wiping it out by the blood of his adversary. If the legislature," continues Mr. Brydone, " in other countries punished with equal rigour those who do fight, as it does in this, those who do not, I believe we should soon have an end of duelling. But I should im- agine the punishment for fighting ought never to be a capital one* but rather something ignominious ; and the punishment for not fighting should always be capital, or at least some severe corporal punishment^ for ignominy will have as little effect on the person who is willing to submit to the appellation of a coward, as the fear of death on one who makes it his glory to despise it." 45 What gross infatuation, it will be said, what blind deference for a custom to be expected on- ly in savage life, must have influenced a peo- ple, in other respects polished and refined, to resort to so unjust and shocking a mode of de- ciding controversies! by which truth could not be ascertained, the offended and not the offen- der might suffer, and, if the latter be punished, it might be in a degree far beyond the nature of the offence, inadequate to its enormity, or, perhaps, in no degree at all. Nay, by which an envious, revengeful, or malicious character, might force a man, amiable in his disposition, eminent for his talents, and in the highest degree useful to the community — at the same time op- posed in principle to the barbarous custom, to risk his life, rather than bear the imputation of cowardice, or encounter " The world's dread laugh, Which scarce the firm Philosopher can scorn.'* Reason indignantly revolts at the institu- tion; and Religion shrinks back with hor- ror, and trembles at its impious and infuriated decrees. She, heavenly messenger of peace* 46 good will, and love, in directing our steps to the realms of bliss, breathes nought but mildness, benevolence, and truth; endeavouring by her precepts to purify our spirits, and thereby to qualify us to associate with the beatified in- habitants of Heaven. Her still, small, soothing voice, charms the agitated bosom into silence and repose ; and calms the boisterous billows of passion, with the irresistible authority of the celestial mandate, "Peace! be still.*" She in- structs us to "give no offence in any thing; f" to "love as brethren," to "be courteous; "$ to "seek peace and pursue it;"|| to "follow peace with all men;"§ "not to sow discord among brethren;"** that "it is an honour for a man to cease from strife ;"ff that "the discretion of a man defereth his anger, and, it is his glory to pass over a transgression;" tJ that "it is good and pleasant for brethren to dwell together in unity;" ||j| and she pronounces a "blessing up- on peace makers, who shall be called the *Mark 4. 39. |2 Cor. 6. 3. f I Pet. 3. 8. || Ps. 34. 14. § Heb. 12. 14. **Prov. 6. 19. ft Prov. 20.3. jJProv. 19. 11. IIHPs. 133. 1. > 47 I children of God."* She teaches us to "re- compense to no man evil for evil;"f to "be kind one to another, tender hearted, forgiving one another, " (if any man have a quarrel, or offendeth so as to give cause for a quarrel,) " even as God for Christ's sake hath forgiven us;"J "being reviled to bless, being perse- cuted to suffer, being defamed to entreat; |] to love our enemies, to bless those who curse us, to do good to those who hate us, and to pray for those who despitefully use us, and per- secute us;"$ that "if we forgive men their tresspasses, our heavenly father will also for- give us ; but if we forgive not men their tres- passes, neither will our Father forgive our tres- passes."** "Let your moderation be known unto all men;"ff and, "say not thou I will re- compense evil, but wait thou on the Lord and he shall save thee, "ft "He who revengeth, shall find vengeance from the Lord, and he will sure- ly keep his sins in remembrance. Forgive thy neighbour the hurt which he hath done unto *Mat. 5. 9. fRom. 12. 17. f Eph. 4. 32. || 1 Cor. 4. 12. 13. §Mat. 5. 44. **Mat. 6. 14. i5. ft Phil. 4. 5. ii Pkov. 20. 22. 48 thee, so shall thy sins also be forgiven when thou prayest. One man beareth hatred against another, and doth he seek pardon from the Lord? He sheweth no mercy to a man who is like himself; and doth he ask forgiveness of his own sins? Remember thy end, and let enmity cease; remember corruption and death, and abide in the commandments. Remember the commandments, and bear no malice to thy neighbour; remember the covenant of the Highest."* "Thou shalt not kill."t "Your blood of your lives will I require ; at the hand of every man's brother will I require the life of man." Such are the heavenly precepts of re* ligion; while the imperious dictates of that frenzied phantom, modern honour, instigates to conduct diametrically opposite : she teaches, not to bear injuries with patience, not to forgive, but to resent them; not to leave vengeance to the justice of God, but, to execute vengeance ourselves, to " Snatch from his hand the balance and the rod ;" to endeavour to murder and destroy our fellow creatures, if they offend us, even for Ecclus. 28. 1— 7. fExo. 20. 13. J Gen. 9. 5. 49 "trifles, light as air" — otherwise, that we must be despised by all men, and contemptuously- excluded from the respect and esteem of our fellow mortals. Judge now, Brethren, which of these in- structors is most likely to give true dignity to the human character, and to promote your tem- poral and eternal interests. And, if neither the dictates of reason, the persuasions of religion, nor the ab- surdity of those impious principles of false honour, which involve men in the guilt both of voluntary and intended Suicide and Murder y * (unquestionably incurred by the du- * " Whenever two persons in cool blood meet and fight on a precedent quarrel, and one of them is killed, the other is guilty of murder ; and cannot help himself by alleging that he was first struck by the deceased, or that he had often declined to meet him, and was prevailedontodoitby his importunity ; that it was his on- ly intent to vindicate his reputation ; or that he meant not to kill, but only to disarm his adversary. For since he deliberately engag- ed in an act highly unlawful, in defiance of the laws, he must at his peril abide the consequences thereof. And from hence it clearly follows, that if two persons quarrel over night, and appoint to fight the next day, or quarrel in the morning, and agree to fight in the afternoon ; or such a considerable time after, by which, in common intendment, it must be presumed that the blood was cool- 50 ellist,) — If none of these powerful motives can restrain him, let him listen to the voice of humanity — let him consider the duty which he owes to society ; and the unmerited misery into which he may suddenly plunge the innocent and virtuous relatives and dependants of his unfortunate antagonist. Having satiated his Revenge for a supposed injury; his Jeal- ousy of his superior success ; or his Envy of his unrivalled and acknowledged talents ; — let him view him as the victim of his resentment, prostrate on the earth, weltering in his blood, and writhing under the excruciating agony of a mortal wound. Let him follow him from " the field of blood," to the chamber of death — see him in the last agonizing moments of dissolution, surrounded by his friends — his distracted wife bending over his almost lifeless frame — and, perhaps, a group of helpless children swelling the tide of woe with the most heart-rending sobs and lamentations. ed, and then they meet and fight, and one kill the other, he is guilty of murder. Hawkins's Pleas of the Crown. B. 1. C. XXXI. 51 Just and Omnipotent Creator, and Gov- ernor of the Universe! Is there no cho- sen vengeance But I forbear — Christi- anity seals my lips, and constrains me to leave the vindictive, blood-thirsty perpetrator of the horrid deed, to the pangs of an awaken- ing conscience, and to the mercy of his God! Almighty Father! Protect the bereaved, disconsolate Widow! — protect her helpless, fa- therless Children! Alas ! The affectionate Husband, the tender, protecting Father, the invaluable Member of the Community, groans out his spirit; leaving them to bewail the sacrifice of his life, at the idolatrous altar of False Honour and Imaginary Rectitude ! Such, Brethren, are the irrational and irreli- gious principles ; and such are often the fatal consequences of A DUEL. Its recent occurrence among us, which hath thrown a gloom over our unfortunate country, from a just consciousness of her irreparable loss, is thus eloquently commented upon by a 52 learned and amiable Prelate of our church,* who attended the distinguished suf- ferer in his last moments, and adminis- tered to him, the most sacred consolation of our Holy Religion, f *The Right Rev. Dr. Benjamin Moore, Bishop of the Protes- tant Episcopal Church in the State of New York. t " I froceeded to converse with him on the subject of his recei- ving the Communion, and told him, that with respect to the quali- fications of those who wished to become partakers of that Holy Or- diance, inquiries could not be made in language more expressive than that which was used by our Church. "Do you sincerely re- pent of your past sins? Have you a lively faith in God's mercy through Christ, with a thankful remembrance of the death of Christ ? And are you disposed to live in love and charity with all men ?" He lifted up his hands and said, "With the utmost sin- cerity of heart, I can answer those questions in the affirmative. — I have no ill will against Col. Burr. I met him with a fixed resolu- tion to do him no harm — I forgive all that ha*s happened." " I then observed to him, that the terrors of the divine law were to be an- nounced to the obdurate and impenitent ; but that the consolations of the Gospel were to be offered to the humble and contrite heart ; that I had no reason to doubt his sincerity, and would proceed im- mediately to gratify his wishes. The Communion was then ad- ministered, which he received with great devotion, and his heart afterwards appeared to be perfectly at rest. I saw him again this morning, when, with his last faltering words, he expressed a strong confidence in the mercy of God, through the intercession of the Redeemer. I remained with him until 2 o'clock this af- ternoon, when death closed the awful scene — he expired without a struggle, and almost without a groan." Bishop Moore's Letter to the Editor of the Evening Post. 53 " By reflecting, " says the good Bishop, " on this melancholy event, let the humble Be- liever be encouraged ever to hold fast that pre- cious faith, which is the only source of true consolation in the last extremity of nature. Let the Infidel be persuaded to abandon his oppo- sition to that Gospel, which the strong, inquisi- tive, and comprehensive mind of a HAMIL- TON embraced, in his last moments, as the truth from Heaven. Let those who are dispo- sed to justify the practice of duelling, be indu- ced, by this simple narrative, to view with ab- horrence, that custom which has occasioned an irreparable loss to a worthy and most afflicted family ; which has deprived his friends of a be- loved companion, his profession of one its brightest ornaments, and his country of a great statesman and a real patriot." Now to God the Father, &c. POSTSCRIPT. The circular Letter and Memorial of the State Society of Cin- cinnati, and of the American Revolution Society, in South Caro- lina, on the subject of duelling, having appeared during the print- ing of this Discourse, and after the note in page 42 was put to the press, the author, though sensible of the apparent irregularity of arrangement, cannot resist the desire of thus publicly expressing the high degree of pleasure he experienced on perusing those do- cuments ; and of declaring his ardent hope, that the truly laudable and exemplary exertion thus made in South Carolina, will be imita- ted by the other States in the Union. He trusts their citizens will cordially unite in opposing so increasing, so destructive an evil; and resolutely determine, by a joint and vigorous effort, to abolish a practice, the absurdity of which is a just reproach to us as men, and its impiety a daring violation of our principles as Christians. It is indeed "devoutly to be wished," (and the proceedings in South Carolina inspire the hope,) that those who exercise the le- gislative and executive authorities will now become duly sensible of the weight and importance of the subject, and enact such laws as will convince us they are in earnest in their opposition — laws which will operate on the cause as well as the effect, and thereby a protect the fame and feelings of the innocent and insulted per- sons'—Laws which cannot possibly be evaded by any man, let his station in society be what it may; and which, by the severity of their penalties, will compel universal obedience. 2* V 84 A ' ^°- ° 0j •s. O .^s«a'. ^ :£i^ '*W •. -«°<* °o. ^ /Jill': *^* :«»i ^ 7T* A > ^ ^ .*!nl'< "^ ^ ^ A ,0^ "V ♦-V.T* A • A>^ .0" ^ft.?"*». o^- • °* < > WERTBOOK&irSP'tNU. J^VJ££* ^ ,: Gramviile, PA ^* o^ A ° ■ • « v> o A^^. o5Z?WW» tS^,