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mind as it is to observe any of the other précepts of the gospel. Almost infinite evils arise from this transgression. And what can prevent these consequences from extending to another world ? You have seen the man whose youth was spent in idleness and dissipation, lamenting most bitterly his iniquity, and suffering most severely for his negligence and wickedness. And when he enters a spiritual life beyond the grave can he look with approbation on what he now condemns ? Must he not feel more sensibly his ingratitude and sinfulness? Must not his wilful ignorance, which unfits him in some degree for the most refined pleasures of the soul on earth, equally disqualify him for the same enjoyments in heaven? On the contrary must not the individual who has done most for his own mental and moral advancement be best prepared for the enjoyment of mental and moral happiness? But on this ground, you will ask what must be the future conditions of the millions who die in utter ignorance. Look among savage nations, and although their ignorance is únavoidable, you perceive that they suffer the 'natural consequences of their disobedience to the laws of their intellectual nature. You notice the great enjoyments of which they are deprived, and the great wretchedness which they suffer, on account of this transgression. As their ignorance is not wilful but necessary they feel no compunctions of conscience; and surely they can feel none on this account when admitted to a brighter existence. And although they are unfitted for the higher degrees of celestial enjoyments, still is it not in the power of the universal Father to place them in the most favorable situations for improvement, so as eventually to equalize their advantages with those of the rest of mankind ? If he can make such distinctions in this respect as now exist on earth, he surely can do the same thing in another world, And will not this course be necessary to establish his impartial and paternal character ? I can pursue this topic no farther at present. Thus I have given you three illustrations of the duties which you owe to yourself. Several more might be sketched did

my limits permit. These however are sufficient to convince you that obedience to the laws of your nature is generally attended or followed with more or less happiness; and that disobedience is usually attended or followed with more or less misery. Consequently you see the necessity of living righteously in every particular if you would secure the divine reward and avoid the divine punishment ; and I believe you will find no way in which the natural consequences of your conduct can be prevented from attending you into another existence.

2. The duties which you owe your fellow men come next in order. You were made to love your brethren as yourself. You were created to do unto them in all things and at all times as you would have them do unto you. So far as you obey these laws of your nature, so far

you secure the reward of your obedience. So far as you neglect or transgress these laws, so far you incur blame and punishment. Unless your obedience be perfect your happiness will be imperfect. It is your highest interest therefore to observe these laws, so as to secure the enjoyment for which you were created, promote the welfare of your equal fellows in which your own is more or less involved, and glorify your Father in heaven by living in these several particulars as he intended. Let me give you a few illustrations of these observations.

In the first place you were made to be honest in your dealings with your fellow men. You are surrounded with temptations to cheat and defraud. You have in your own mind motives to resistance sufficiently powerful. You have merely to place yourself in the situation of your neighbor and the victory is gained. Now would you desire your brother to deceive you in a bargain ? Would

you have him make you believe an article is of superior quality when he knows it is wholly worthless ? Should

you wish him to induce you to pay much more than the real value of the purchase ? Are you willing he should defraud you

in any manner whatever or to any amount however small ? Certainly not. If then you are guilty of any of those sins which you would unhesitatingly condemn in him, do you not knowingly violate the law of benevolence ? And what follows ? You feel a degree of oppression at your heart. Your mind reproaches you for having wilfully done wrong. Your iniquity is sooner or later discovered. You resolve

upon restoring some of your ill-gotten gains. You have not moral courage to carry your resolutions into execytion. You despise yourself, and you fear many others have the same feelings towards you. You cannot look to heaven for a blessing upon such unhallowed means of obtaining property. Your character suffers in the estimation of your acquaintances. Little or no confidence is reposed in your integrity. You know very few if any real friends.' In hours of reflection or danger or sickness, your dishonest dealings cause you the most pain ful reflections and the most fearful forebodings. All this and much more is the natural consequence of your iniquity ; and all this I pronounce the divine punishment of your disobedience.

Now suppose you should be perfectly honest in all your transactions with your fellow men. Suppose you should do unto them in all your dealings as you would have them do unto you. You would speak the truth, and the whole truth, and nothing but the truth, on every occasion. And what would follow ?. You would feel a high degree of satisfaction in the consciousness of al

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ways doing right. You would experience an elevation of spirits too little known among men of business. You would daily seek the blessing of an omniscient Father on your labors, to whom you would appeal in proof of the sincerity of your intentions. You would look your customers in the face with an undaunted eye and an unblushing countenance. Your character would be respected by all, even the intriguing and deceitful. Unlimited confidence would be reposed in your word.

Your business would be increased. And in times of self-examination, or affliction, or approaching. dissolution, you would review your truly christian course with approbation. You would experience the smiles of an enlightened conscience. All this and much more is the natural consequence of your honesty ; and all this I pronounce the divine reward of your obedience. And what can prevent these consequences from extending to another existence ? Whatever the gospel authorizes you to regard with satisfaction in the hour of death must increase your enjoyment in a purer and more spiritual region. And if you condemn yourself for your dishonest and fraudulent practices when standing on the brink of the grave,


you then suffer the most exquisite torments on account of your unjust and sinful dealings, what is to change your views and feelings on your entrance into a state in which wickedness will appear in its true deformity ? Can you then look with approbation on the many instances in which you deceived and injured your brethren ? Will it give you happiness to remember how great riches you acquired by falsehood ? I see no way in which you can escape these natural consequences of your obedience or transgression.

In the second place, you were made to obtain your living by some useful occupation. You may employ your body or your mind, or both in connexion. The

philosopher in his study has done more for the advancement of the human family than thousands who have | devoted themselves to manual employments. In what

condition would the world have been, had not the inventions of printing, the mariner's compass, the machinery for cotton and woolen fabrics, and a thousand others, never been known? All useful employments are equally honorable, and the day laborer is as much entitled to respect for his honest industry as the overseer of the most complicated mechanism on earth. Suppose then you follow agriculture, the most ancient occupation of man, and without which all others must terminate. You secure health and competence. You escape a thousand temptations to which others are exposed. Many occurrences naturally lead your thoughts up through nature to the supreme ruler of the universe. You are not dependent on your fellow men for your daily bread. Circumstances conspire to produce contentment, domestic enjoyment, and much mental and moral improvement. Now the result of all these things is rational happiness. This then I pronounce the divine reward of your obedience.

But suppose you should pursue a different course. Suppose you should endeavor to gain a subsistence by the useless and pernicious vice of gambling. While engaged in this business you do nothing to increase provision, clothing, or improvement in knowledge or goodness. On the contrary you aim to obtain the property of your neighbor without returning him any equivalent, or without his giving it to you as a present; and consequently what you receive is fraudulently acquired. You are taken from your family at unseasonable hours, and often return with a peevish and crabbed disposition. You set an example which you dare not let your child-' ren observe or imitate. You are tempted to indulge in

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