have always a conscience void of offense, toward God, and toward

man."

As a good conscience implies approbation of one's own actions and condition, there must be some test or standard higher than and independent of the individual himself, by which he may judge of his own actions, and try his own condition. Where, then, is this test or standard? Some have answered, The eternal fitness of things. Others, The immutable principles of right and reason. But who determines this fitness of things? or who establishes these immutable principles of right and reason? And if they be necessarily eternal, who is to explain them? These are difficulties which have perplexed philosophers and moralists not a little, and will continue to do so until they refer (as they should do), to the will of God, for this standard. Here then, the Christian man fixes the scale by which to try himself; and to this he comes, and perceives in it the obligation which is the foundation of all religious worship; binding the creature to submission and adoration of his Maker, and his Maker to afford him protection, peace, and happiness. It is very plain, however, that there could not be this constant reference to the will of God, by all creatures, unless there be a constant conviction of his continual omnipresence. And the fact of such reference implies, that we have an interest in pleasing him. Hence the Christian's prayer, Thy will be done." A consciousness that the will of God is done in us, and by us, is one of the highest and purest pleasures of which a moral being is capable.

The second motive presented in the Scripture, is, the hope of reward. By reward is understood some advantage, privilege, or benefit received from another, or resulting from a particular act, or course of action. With this definition it will be safe to affirm, No creature performs a responsible act without being under the influence of this motive. Indeed it is the most powerful and proper that can operate on any created intellect. God himself never acts without a competent reason for his action; and reason always implies motive. Because it is the province of reason to discern good from evil, right from wrong; and such discernment must influence every good being. It has been said above, that the holy Scriptures present the hope of reward, as well as the maintenance of a good conscience, as a motive to piety and virtue. In proof, Moses is said to have chosen rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; "for he had respect unto the recompense of the reward." But the question must be considered as settled forever, in view of what is said of the Saviour of the world-" who, FOR THE JOY THAT WAS SET BEFORE HIM, endured the cross, despised the shame, and is set down on the right hand of the majesty on high." The same inducement is presented to the Christian in his pilgrimage, on every page of the New Testament. "If we suffer with him, we shall also reign with him.” "Be thou

faithful unto death, and I will give thee a crown of life." "We endure as seeing him that is invisible." "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead; which hope we have as an anchor of the soul." Whole pages might be transcribed to the same end.

The consciousness of the good man on this point, attests the doctrine. He endures the cross that he may wear the crown. Being "a good soldier of Jesus Christ," "he does not entangle himself, that he may please him who hath called him to be a soldier." Moreover he studies "to show himself approved unto God in all things." All this course of conduct supposes the Divine Being is intimately observant of our ac tions, and interested in our moral character; because he is always present to know what we do. And as he is bound, by his very nature and perfections, always to discover and punish all wickedness, and to notice and reward all piety; of course, his favor is life, and his dis pleasure worse than death.

Hence we see that the constitution of man, the nature of reason, the observation of every day, the consciousness of each pure heart, and the uniform testimony of the holy Scriptures, confirm the doctrine, that a sense of the continual personal omnipresence of Jehovah, is the most powerful restraint on vice, and the most efficient encouragement to

virtue.

DISCOURSE XXX.

LYMAN BEECHER, D.D.

THE names of few men among the American clergy now living, have stood out so long in bold relief as that of LYMAN BEECHER. His active life covers more than half a century; as he was born (at New Haven, Connecticut) October 12th, 1775; which makes him now about eighty-two years of age. He was the son of David Beecher, who was the son of Nathaniel, who was the son of Joseph, who was the son of JOHN, who was the ancestor of all the New England Beechers. All the ancestors were devout and professedly religious men. Dr. Beecher's great-grandmother was the daughter of a full-blooded Welshwoman-a Roberts—and thus the blood of the Beechers received an intermixture of the Welsh element, with its poetry and music; not difficult to be seen in the Doctor himself, and in the more prominent members of his family, Edward, Charles, Harriet, Henry Ward, etc.

Mr. Beecher entered Yale College, under the Presidency of Dr. Dwight, at the age of eighteen, where he graduated, and then, after studying theology one year, commenced preaching at East Hampton, Long Island, where he was ordained, in September, 1799, settling upon a salary of $300. In 1810, he removed to Litchfield, Connecticut, and held the charge of the First Congregational Church until 1826— the most laborious part of his life. In 1826, he accepted a call from Hanover church in Boston, which he resigned in 1832, to assume the Presidency of Lane Seminary, Ohio; performing, as well, the pastoral duties of the Second Presbyterian church in Cincinnati, and with great acceptance and profit.

As a preacher, Dr. Beecher has possessed uncommon power. When his own emotions were thoroughly aroused, and his thoughts were transfused with the most fervid moral and social emotion, with vigorous tongue, in original phrase, interlaced with short and glancing illustrations, which glowed and ripened into the boldest metaphors, his power was electrical; and the audience was swayed to his sonorous voice, as trees in a forest to the rushing of autumnal winds.

Dr. Beecher published, many years ago, "A Plea for the West," a volume of Occasional Discourses, and another volume, containing six discourses on Intemperance. He has also published, at various intervals, a great variety of miscellaneous productions. Such a collection must possess great intrinsic value. It is understood that a very extensive collection of his writings is now being made for publication. The famous sermons on Intemperance were occasioned by the inebriety of a very dear friend; and were thus born of a full heart. And, although they did not save the man whose case inspired them, they have doubtless saved millions of others; as they initiated a great moral enterprise, and are still read in almost every language of the civilized world.

The following racy criticism upon Dr. Beecher's writings, appeared in the “Bibliotheca Sacra" of 1852: "His mind is thoroughly of the New England stamp; and whatever subject it touches, its constant struggle is for definiteness, clearness, and utility. Whatever it may be, dogma, metaphor or fact, it must be as exactly shaped and as easily seen and as effectively handled, as a Yankee's whittling-knife, or he will none of it. Beautiful tropes which adorn nothingness and cover up emptiness, fine language which would express a thought handsomely, if there were any thought there to be expressed by it, language which is a mere cloud in the sunlight, poetic imaginings which float in the air by their own specific levity and never touch either earth or heaven, for such things as these you will look in vain among Dr. Beecher's works. Like a true Yankee schoolmaster, if he intends to use a birch rod, he strips off all the leaves in the first place; and then come the blows in right-hearty good earnest. In his style there is conciseness and pungency, brilliancy and vigor, clearness and sharpness, rhetoric and logic, in remarkable combination.”

One of the most celebrated of Dr. Beecher's sermons is that which is given below. It was preached before the Presbytery of Long Island in 1806, and printed, and had an immense circulation. We once heard the Doctor say that he considered it his most effective sermon. As its very great length forbids its introduction entire, we have the author's permission for its careful reduction at the points indicated. It is powerful throughout; but the conclusion is sublime.

THE REMEDY FOR DUELING.

"And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity can not enter."-ISAIAH, lix. 14, 15.

THE people of Israel, when this passage was written, had become exceedingly corrupt, and were sinking under the pressure of fearful judg ments. 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 tak est 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 can not 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 dueling, remain inactive spectators of the wide-wasting evil. But it will be demanded, "how can the people prevent dueling? Already laws are enacted, with severe penalties; besides this what can we do?" You can rescue those 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.

1. The elevation of duelists to power, is a practice in direct opposition to the precepts of the Christian religion.

Civil government is a divine ordinance. The particular form, is left