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religion prescribes no remedies because it utterly condemns the conduct from which they flow.

But who is he that will harm you if ye be followers of that which is good. When envy and strife and wars begin, possess ye your souls in patience. The storm will soon be over; and should the demon of revenge come forth in the tempest, think it not incumbent on you to encounter him. It is not honour which attends him, but some spirit of darkness which counterfeits her likeness. Walk on in the path of virtue, in the company of the wise and peaceful. In this way you will gain the favour of God and of man: and the phantom which you dread has not the smallest power to do you harm.

But the advocate for duelling farther says, that, if this fair and honourable method of redress be abolished, the consequence will be continual assaults and affrays; the strong triumphing over the weak, and the streets nightly moistened with the blood shed by the assassin's dagger. Here at last the truth has come out. It is a spirit of revenge, which prompts men to engage in duels, and if denied gratification in this way, it will vent itself in

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another. Such are the inconsistencies to which the advocates of a bad cause are always reduced. Besides, shall we vindicate one crime by another still more unlawful. Because it is forbiden to murder, is it therefore lawful to steal?

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But would the consequences predicted necessarily follow? One would suppose, from the language of the duellist, that, if this practice were abolished, all law, morality and decency would be abolished together with it. The strong might trample upon the weak, if there were no laws to protect the persons of every member of the society, and no fear of God nor sense of religion to check the violence of passion. And what other security have we that the strong shall not take away the property of the weak, that the rich shall not oppress the poor, and the cunning defraud the simple. Behind the shield of religion and law the weakest member of society may rest in peace and security. Would assassination be committed? But by whom? Not surely by the men of honour and others who follow reason and religion as their guides, and who know that such a crime is in direct opposition to their laws, and is more

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over followed by inevitable present misery, and, unless repented of, by everlasting destruction. Let us, at any rate, not do evil that good may come. Let us make an experiment which an appeal to fact will fully justify. For though the passions of men have led them to commit foul and deadly crimes, in all ages and countries, it does not appear that assassination has been more frequent in those ages and countries where the practice of duelling was utterly unknown, than in the sent times of refinement and honour.


In short, the advocates for duelling maintain that the practice has at least produced in men a more delicate attention to the feelings of each other, a greater degree of courtesy and politeness of behaviour than were known in former times. And for this shall we sacrifice our principles, our religion and our hope of heaven? But how does duelling produce these effects, because the uncivil, the outrageous, the abusive, may be called to risk their lives in the field of hon

our. Fear, then, is the principle in our nature by which it operates. Without mentioning that this is the very principle, the imputation of which the duellist so much dreads,

I shall only observe, that that politeness which is the effect of fear and constraint, cannot sit easy on a man, or be of much value. The true source of politeness is a benevolent and kind disposition. Where all is goodness within, all will be gracious and obliging without. We, Christians, know that politeness is an essential branch of the love of our neighbour, and that we are expressly commanded in the gospel to be gentle and courteous. We perceive also, in the intercourse of society, that it is manifestly our interest to pursue that course of behaviour which has a tendency to procure us the good will and esteem of all around us. Nor will we so far disparage the blessed effects of our holy religion, or of the progress of light and knowledge, as to allow that a gothick, barbarous and inhuman practice is the sole or even the principle cause of that superiour refinement of manners which characterizes modern times.

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Morning and Evening Prayers used at the Or·phan-House, Charleston, S. C. composed by the Rev. Dr. Buist, for the use of the orphans in that institution.


OUR Father who art in heaven, since thou hast ordained praise out of the mouths of babes and sucklings, we now approach thee with reverence and humility, to offer the homage of gratitude and praise for the many mercies we have received from thee, to confess our own unworthiness and numerous faults, to make known unto thee our various wants, and to pray for those good things which are useful both for the body and the soul. O thou who art the Father of the fatherless, and who feedest the young ravens, turn not away thine ear from the supplications of those unhappy orphans who have no father nor protector but thee. Good cause have we and all mankind to magnify and bless thy holy name; to reverence thy power; to admire thy wisdom; to fear thy justice; to love thy holiness, and

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