admitted, for a moment, that you might, in this way, ensure what is necessary for your present welfare. Would this do away with the necessity for labor, even your labor? In the first place, that is not all that you would require for the necessities of your body; for, did it call into exercise all the various functions of your body, equally, in the exact proportion nature requires-which it does not and cannot, still, at times, through natural indolence, or an undue proportion of improper food overloading the stomach, you would feel disinclined to, or be rendered incapable of, taking the exercise in suitable proportions, which an abused system demanded. Then come disease and death, without a most merciful and efficacious interposition of divine influence.

But further, though you may have money enough in your possession, you have no right to use a dollar of it for the indulgence of a proud, indolent spirit; and God needs it all, for other and useful purposes. And besides, the ex ́ample you set is at war with all God's merciful and benevolent arrangements, in redeeming men from bondage and death. Many other reasons might be given, why you, as well as others, should labor, and that, too, daily, hourly. It alone furnishes the most healthful aliment for the mind, being exempt from all those contaminating influences, the natural and necessary concomitants of idleness, or amusement and fashion. The one is in the road of safety, peace, and happiness; the other; of danger, discord, and misery. Hence it may be seen that the command, if any would not work, neither should they eat, is not an arbitrary one, given without a good and sufficient reason. For, be it remembered, God never does or commands anything for which there is not such a reason. Cheerful and implicit obedience, then, to all his commands is the only mark of true wisdom. Idleness and amusement are exorbitant in their demands upon our time and money-always tending to

waste, luxury, and dissipation-equal enemies of the sou! and body, God and man-always consuming, but never producing. Consequently, he who will not obey the injunction to labor, robs God of money and time, given for other purposes; oppresses and deranges his physical system; starves and beggars his mind, and murders his soul. He is justly chargeable with ingratitude and open rebellion to his Creator and benefactor-defrauding the community of their just due, which he is solemnly bound to pay, before he has any claim to their sympathy or protection.

Combe says, "The external world appears to be wisely and benevolently adapted to the organic system of man; that is, to his nutrition, and to the development and exercise of his corporeal organs. The natural law appears to be, that every one who designs to enjoy the pleasures of health, must expend, in labor, the energy which the Creator has infused into his limbs. The penalty for neglecting this law, is imperfect digestion, and disturbed sleep; debility, bodily and mental lassitude; and if carried to a certain length, confirmed bad health, and early death."

God, angels, men, and even our very being, have a claim on every man, woman and child for work ;-work with our hands, our feet, our tongues, our eyes, our ears, our thoughts, our hearts-the very best we can give. And it is as really sin, to live without systematic, continued, appropriate, and useful labor, in some of these ways, as-it is to lie, or steal, or commit adultery. In the words of another, let us say, "It is the duty of all men to be industrious. There is perhaps no fact better established, than that man is so constituted by nature that without active employment he cannot enjoy soundness of body or mind. This is a law of our being, written in characters so legible, that he who runs may read. Whoever violates this law for any length of time, will assuredly pay the

penalty, which is either loss of health, or moral character -and often both.

"Children will be active, and it is highly important that they be early taught that they may be useful in the world; that, like the ant, the bee, and the beaver, they may early acquire habits of industry. The youthful mind will be active, and if not employed upon that which is useful, it will assuredly be occupied with that which is baneful."

God, all heaven, the brute and mere animal creation, and all inanimate nature, work. Christ and his apostles worked; and shall not man, for whose benefit the world was made?-Man be idle, who has a soul to save, a heaven to gain, a hell to shun? "If any will not work, neither shall he eat." As though it were said, "A man or woman who does not labor, shall die." It is better that such should die than live, tempting others to violate good and wholesome law; yes, let them die. They shall not eat-let no man give such to eat. If they do, they will be accessary to their crime,-throwing obstacles in the way of reforming them, and bidding defiance to the displeasure of God. No, they deserve not to eat, they shall not eat. I work, and man shall work, or give up his stewardship. He shall no longer cumber the ground.

Now, does any one believe that he or she can be a Christian, who is not industrious-engaged in some useful and steady employment? Certainly they cannot be. Let not foolish, senseless, fashionable women, think they are, or can be, in the way to heaven; or that God approbates their conduct, while they live an idle, dissolute life. He does not, and cannot love, but must necessarily loathe and abhor all such, as the vilest of all his creatures, unfit to live on his bounty, or share in those favors promised to the industrious and faithful. And in this do the judgments of all candid and sensible persons concur, when they take sides and sympathize with God, "the giver of

every good and perfect gift." Dare any give to those idlers wherewith to sustain their bodies, or by which they may be amused, and thus war against God's law, his providence, and his grace?

Is not even the weary slave, though morally degraded, and subject to do the drudgery of others, more worthy the gratitude of a nation than idle cumberers of the ground, violators of God's most necessary, honorable, and useful commands, notwithstanding they may receive the approbation of a proud and fashionable world?

We know that many of the delicate ladies of our cities feel themselves infinitely superior to the hard-working, sun-browned, country women, who, by their generous labors, contribute to the respectability and comfort of their families, and raise noble, patriotic sons and daughters— the honor and pride of the nation. But what are they in comparison? Did not our common fraternity forbid the indulgence of contempt for others, on the ground that we are the children of one Father, and that all have a right to claim the mediation of Jesus, the poorest country-woman might justly look down with contempt upon the idle and fashionable, who live upon the labors of others, without contributing one iota to the interests of the land that has sustained them. But these high looks and proud hearts are often brought low. They remind us of the following English anecdote :

"THE OUTSIDE PASSENGER.-Some years ago, a young lady who was going into a northern county, took a seat in the stage coach. For many miles she rode alone; but there was enough to amuse her in the scenery through which she passed, and in the pleasing anticipations that occupied her mind. She had been engaged as governess for the grand-children of an earl, and was now travelling to his seat. And at mid-day the coach stopped at an inn, at which dinner was provided, and she alighted and sat

down at the table. An elderly man followed and sat down. The young lady arose, rang the bell, and addressing the waiter, said, 'Here is an outside passenger. I cannot dine with an outside passenger.' The stranger bowed, saying, 'I beg your pardon, madam, I can go into another room,' and immediately retired. The coach soon. afterwards resumed its course, and the passengers their places. At length, the coach stopped at the gate leading to the castle to which the young lady was going; but there was not such prompt attention as she expected. All eyes seemed directed to the outside passenger, who was preparing to dismount. She beckoned, and was answered, As soon as we have attended to his lordship, we will come to you.' A few words of explanation ensued, and to her dismay, she found that the outside passenger, with whom she had thought it beneath her to dine, was not only a nobleman, but that very nobleman in whose family she had hoped to be an inmate. What could she do? How could she bear the interview? She felt really ill, and the apology she sent for her non-appearing that evening was more than pretence. This venerable peer was a considerate man, and one who knew the way in which the Scripture often speaks of the going down of the sun. 'We must not allow the night to pass thus,' said he to the countess, 'you must send for her, and we must talk to her before bed-time.' He reasoned with the foolish girl respecting her conduct, insisted on the impropriety of the state of mind that it evinced, assured her that nothing could induce him to allow his children to be taught such notions, refused to accept any apology that did not go the length of acknowledging that the thought was wrong, and when the right impression appeared to be produced, gave her his hand.

The Lord of all, before whose judgment-seat every human being must hereafter stand, was for a sea