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mental region—and to turn the whole force of the understanding to the recognition of the argument as presented. To be able to do this, the mind must be disciplined to the control of the will.

Hearers should not confine all the mental labor necessary for a due understanding of a discourse, entirely to the speaker. They should not sit like statues of clay, as though they had no part in the matter, except to be impressed upon by the mere physical strength which the speaker may have ability to bring to his aid! They have a labor to perform, as well as the person who addresses them -a labor similar in character, but less in degree.

The speaker can present his thoughts, and spread out his arguments, before his audience; but he cannot understand for them. They must understand for themselves. And this requires mental labor. They should, therefore, not only be awake, but their minds should also be in a state of activity. They must, in a certain sense, work with the speaker, in the execution of his task. They should take up the argument as he presents it-they should strive to comprehend and appreciate the logical principles upon which he bases his positions, and see that they are true and not assumedthey should then travel along with him, as he takes one laborious step after another, in his mental process, scrutinizing every deduction to observe whether it is legitimately drawn, until they arrive, in company with him, at the conclusion of the argument. In this manner, they will be able not only

to understand the truth which has been substan tiated, but to comprehend the grounds upon which that truth rests, and the collateral evidences which support it. By giving this undivided attention, they will be capable at any time afterwards of availing themselves of all the arguments and suggestions to which they have listened, in refreshing or confirming their minds, in regard to the truth they were brought forward to support.

To be benefited by public worship, it is necessary to listen with such attention, that the moral precepts and duties proclaimed shall be deeply impressed upon the heart-so deeply, indeed, that they will go with the hearer in the busy avocations of life, and there influence and guide him. Hearers should be honest and faithful to themselves, and apply to their own hearts and consciences so much of the speaker's admonitions as their circumstances demand. They should never pass over to their neighbor any remark that is applicable to themselves.

Some people are very friendly and accommodating in this respect. They are so exceedingly bountiful and liberal, as to bestow everything of an admonitory character in a sermon to those around them, without reserving a word for themselves! They are so very eager to see how well the speaker's remarks hit their neighbor's case, that they entirely forget to inquire whether some of the allusions may not apply to their own con duct. Or, if perchance an admonition comes so

well directed as to strike their conscience fairly in the face, so that they cannot avoid instantly exclaiming, "That certainly means me!"-then they are offended at the speaker for being personal !

There are few, if any remarks in a religious discourse, that can properly be called personal. If an individual stands in the way of a salutary admoniion, and feels that it fairly hits him, it is not the "ault of the admonition, or the speaker, but it is his own fault, that his conduct has been such as to place him in a condition where a general reproof would wound him! Whenever the utterance of a sound moral precept is unpalatable to the hearer, it should warn him that there is something that needs amendment in his own heart!-When the conscience flutters under the infliction of a moral injunction, it should indicate to the owner, not only that his conduct has been improper, but that he was in want of precisely such a reproof, and he should endeavor to be benefited by it.

A hearer who is true to his own best interests, instead of striving to see how little of admonition he can take to himself, will endeavor to receive with a proper spirit whatever is suitable to his own case-instead of endeavoring to screen himself from the keen and well-directed shafts of mo ral truth, he will bare his bosom willingly to them, feeling assured that they "wound but to heal!"

CHAPTER IX.

SECOND MARRIAGE.

"Let heaven-eyed prudence be my guide."

I AM sensible, respected reader, that in commenting upon the subject named in the title to this chapter, I am treading on delicate ground. Nevertheless, this shall not deter me from submitting to your consideration a few thoughts, which perchance may be of some benefit, or which, I trust, will at least be of no injury.

Before proceeding directly to the subject, I would advert for a moment to certain promises in relation to second marriage, which are sometimes exacted and given at the bed of death. I have known instances where wives about to depart from the world have prevailed upon their husbands to pledge themselves never to marry again, or to marry some particular individual, designated by them. It may be that dying husbands have extorted similar promises from their wives. But in either case, I consider these promises uncalled for, and unjustifiable.

The dying should not allow thoughts of this de scription to distract their minds. They are about

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to launch away to another world, and they should strive to have their minds fixed there, rather than engaged in efforts to control proceedings after they shall have done with things of earth. In that immortal existence upon which they are about to enter, where they neither marry, nor are given in marriage," their condition and happiness will not in the least be affected by the events which may transpire in this life, after their departure. Whether their companions wed again or remain in widowhood, or whether they marry one person or another, will be of little consequence to them when in the spirit land, and will have no influence upon their peace of mind.

It is ungenerous to urge such pledges from a companion who, in grief at his loss, is willing to do or say almost anything that will give peace to the dying. Those who are departing from the world should be willing to leave their husband or wife, in this matter, as they would themselves desire to be left-free to act as circumstances, judgment, and inclination may direct. Moreover, pledges of this description generally prove of but little avail. A person may make a promise much against his good sense, for the sake of soothing and calming the mind of a dying partner. In such a case, however, the promise is extorted; and it is a serious doubt, in many mature minds, whether promises of this description are binding. Be this as it may, these pledges are very frequently violated, and by those, 100, who were undoubtedly sincere in making them.

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