2. That this great end may be accomplished, it is necessary that the Holy Spirit should apply the truth to their consciences, and incline them to embrace it. For even young sinners are so depraved that they will not listen to the most tender and melting invitations of God's word, nor accept the offers of mercy and salvation in the gospel, until their dispositions are changed by the power of the Holy Ghost.

3. To prepare them to become laborers in the vineyard of the Lord, it is not only necessary that they should be converted, but that they should grow in grace, and in the knowledge of our Lord Jesus Christ. I have already shown what an intimate connection there is between high spiritual attainments and eminent usefulness, and between a knowledge of truth and the work of sanctification in the heart. But energy of mind, and habits of deep thought and close study, are of great importance, as talents to be employed in the service of God. These must also be cultivated in the Sabbath school.

Let it, then, become a subject of anxious inquiry how you may be instrumental in promoting these several objects, so necessary to the great end you have in view. In this matter, the following directions may be of service to you:—

1. Labor to obtain a clear, full, and discriminating view of gospel truth yourself. This is indispensable, if you would impress the same upon the minds of others. If your general views of truth are obscure, indefinite, and unsatisfactory to yourself, your instructions will be of the same character.

2. Study to become skilful in the sacred art of so communicating divine truth to children, that they will understand it. Little as this may be esteemed, it is one of the most valuable talents you can possess. I know of no other which females can so profitably employ in the service of Christ. On this subject, I will offer the following suggestions:—

(1.) Study the juvenile mind. Observe the principles by which it is developed and called forth into action. See how you can apply these principles to effect the object in view. Be familiar with children. Become acquainted with their language and modes of thinking; and strive to adapt yourself to their capacities.

(2.) Use such helps as you can obtain. There are many works published on the subject of education, which develop important principles, of great use in communicating knowledge to the young. Some of these are especially designed for Sabbath school teachers. Study them with diligence; treasure up all useful hints, and apply them in practice.

(3.) Aim at drawing out the minds of the children, and teaching them to study and think, with clearness and precision, for themselves. There is a great difference between conversing with children and talking to them. By the former, you call their minds into exercise, and get hold of their feelings. Thus you will secure their attention. But the latter will be much less likely to interest them; for, being the recipients of thought, instead of thinking for themselves, they participate less in the exercise. By engaging them in conversation, and leading that conversation in the investigation of truth, you teach them to think. The mental discipline which this calls forth, is a matter of no small consequence. It may have an important bearing upon their whole future characters.

If we simply explain to a child the meaning of a passage of Scripture, the whole benefit lies in the instruction he receives at the time. But, if we show him practically how to ascertain the meaning himself, and bring him under the mental discipline which it requires, we give him a kind of key to unlock the meaning of other passages. By an ingenious mode of catechizing, children's minds may be led to perceive and understand almost any truth, much more distinctly and clearly than by any direct explanation which, a teacher can make. By catechizing, I do not mean the repeating of catechisms; but the calling out of their minds upon any Scripture truth that may be before them, by a series of simple questions, leading them to see the truth as though they had discovered it themselves.

This is a subject well worthy of your prayerful attention. Remember that you are dependent upon the Holy Spirit for the proper direction of the powers of your mind. Pray, then, for clearness of perception, and discrimination of judgment, that you may understand the truth; and for skill to communicate it to your class. Study every Sabbath school lesson in your closet, with these ends in view. Persevere in your efforts till you become mistress of the art of teaching.

3. Let your own heart be affected with the truth you are endeavoring to teach. Upon this, so far as your instrumentality is concerned, greatly depends your success. Unless you feel the force of the truth yourself, it will be very difficult for you to convince the children that you are in earnest. While preparing the lesson, in your closet, try to obtain a realizing sense of the personal interest which you and your class have in the subject you are contemplating. See what bearing it has upon your and their eternal destiny; and pray for the Holy Spirit to impress it powerfully upon your heart. Always, if possible, spend a little season in your closet, as an immediate preparation for the duties of the Sabbath school. Get your heart refreshed, in view of the practical truth contained in the lesson; and go before your class deeply impressed with its solemn import.

4. Make a personal application of the practical truths contained in the lesson; and embrace frequent opportunities of conversing separately and privately with every one of your scholars, in regard to their religious feelings. If they give no evidence of piety, explain to them the duty of immediate repentance and submission to God, and urge them to perform it without delay. Do this, under the solemn impression that it may be your last opportunity, and that you will soon meet them at the judgment-seat of Christ.

If you have reason to believe their hearts have been renewed, show them the importance of high spiritual attainments. Urge upon them the duties of watchfulness, self-examination, studying the Scriptures, and prayer. Show them also the necessity of carrying out their religion into every action of their lives. Show them that the design of religion is to make them better; to give them better dispositions; to keep them humble; and make them more amiable, obedient, and dutiful in everything. Teach them also the great importance of improving their minds, while young, to fit them for the service of Christ. You may have before you some future Harriet Newell, or Mrs. Judson, who may willingly surrender all the comforts of this life to carry the glad tidings of salvation to the benighted heathen.

5. Be earnest and importunate for the Holy Spirit to bless your labors. Without this, all your efforts will be in vain. Feel continually that you are but an instrument in the hand of God; and that all your success must depend upon him. Yet he has promised to give his Holy Spirit to them that ask him. Let no day pass without presenting before the throne of grace every individual of your class: endeavor to remember as particularly as possible the peculiar circumstances and feelings of each. Visit them as often as you can; and, if possible, persuade them to meet with you once a week for prayer. But make no effort in your own strength. Search well your motives, and see that self-seeking has no place in your heart. If you seek the conversion of your class, that you may be honored as the instrument, you will be disappointed. God must be glorified in all things.

II. There are also duties that we owe to God, in private, which ought to occupy a portion of the holy Sabbath. In the present age, when so much of the Lord's day is spent in attendance upon public worship and the Sabbath school, there is danger that secret communion with God will be neglected; and thus, like the tree with a worm at its root, the soul will wither under the genial rain and sunshine of the gospel. With a few practical directions on this point, I shall close this letter.

1. Spend as large a portion as possible of the intervals of public duties in your closet. The time thus spent should be employed principally in the devotional reading of the Holy Scriptures; meditation, for the purpose of getting your own heart affected with divine truth; self-examination, and prayer. If you have very much time to spend in this way, you may employ a part of it in reading some devotional book; but I think our reading on the Sabbath should be principally confined to the Scriptures. But prayer should be frequent, and mingled with everything.

2. Spend no part of the Lord's day in seeking your own ease or pleasure. We are required to turn away our feet from finding our own pleasure on God's holy day. All our time is the Lord's; but the Sabbath is his in a peculiar manner. On other days of the week he allows us to do our own work. But on this day we must do his work only. There is no room, then, for the indulgence of idleness, indolence, or sloth, upon the Sabbath. The duties of this holy day are such as to require the active and vigorous exercise of all our faculties. That you may not, then, be tempted to indulge in sloth, use every means in your power to promote a lively state of your bodily energies. Make all your preparations on the afternoon of Saturday. Spend a portion of the evening in devotional exercises, for the purpose of banishing the world from your mind, and bringing it into a heavenly frame; and retire to rest at an early hour. By this means, your animal powers will be refreshed, and you will be prepared early to meet the Lord, on the approach of his holy morning.

3. Watch over your thoughts. The Sabbath is a season when Satan is exceedingly busy in diverting our thoughts from holy things. Evil thoughts also proceed from our own depraved hearts. But the Lord's day is as really profaned by vain and worldly thoughts, as by the labor of our bodies. O, if we could realize this, how much food should we find for bitter repentance in the thoughts of a single Sabbath! Strive, then, to "bring into captivity every thought to the obedience of Christ." "I hate vain thoughts," says the Psalmist; "but thy law do I love."

4. Set a guard over your lips. Conversing about the affairs of the world, is a direct breach of the holy Sabbath. But we are not only required to refrain from worldly and vain conversation, but from speaking our own words. All unprofitable conversation, even though it be about the externals of religion, should be avoided. It has a tendency to dissipate the mind, and to remove any serious impressions which the truth may have made. Our thoughts should be fixed on divine things, and our conversation should be heavenly. We are not only required to refrain from finding our own pleasure, speaking our own words, and doing our own ways; but we are to "call the Sabbath a delight, the holy of the Lord, honorable." And so will every one regard God's holy day, who lives in the lively exercise of spiritual affections.

Your affectionate Brother.



LETTER IX.

Meditation.

"Meditate upon these things."—1 TIM. 4:15.

MY DEAR SISTER:

The subject of this letter is intimately connected with that of the last; and in proportion to your faithfulness in the duty now under consideration, will be your interest in the word and worship of God. Religious meditation is a serious, devout and practical thinking of divine things; a duty enjoined in Scripture, both by precept and example; and concerning which, let us observe,

1. Its importance. That God has required it, ought to be a sufficient motive to its performance. But its inseparable connection with our growth in grace magnifies its importance. It is by "beholding the glory of the Lord," that we are "changed into the same image." And how can we behold his glory, but by the spiritual contemplation of his infinite perfections? Again: the word of God is "a lamp to our feet;" but if we do not open our eyes to its truths, how can they guide our steps? It is only by the practical contemplation of these truths, that our souls can come into communion with them, drink in their spirit, and be guided by their precepts. Hence, the intimate connection of this devout exercise with growth in grace.

2. The time and manner of Meditation. It should be constant. Our minds and hearts should be so habitually fixed on heavenly things, that, after having been necessarily employed about our worldly affairs, our thoughts will voluntarily revert back to spiritual things, as to their proper element. Their tendency should be upward. Speaking of the godly man, David says, "in his law doth he meditate, day and night." "O how love I thy law," says the Psalmist; "it is my meditation all the day." You may, perhaps, find it profitable to select a subject every morning for meditation during the day; and whenever your thoughts are not necessarily occupied with your ordinary employments, turn them to that subject. Labor after clear and practical views of the truth; and see that your heart is affected by it. One of the most difficult points of Christian experience is, to keep the mind habitually upon heavenly things, while engaged in worldly employments, or surrounded by objects which affect the senses. Satan will be continually seeking to divert your mind; but do not be discouraged by his assaults. The Bible saints were fervent in spirit, even while engaged in business; and we have accounts of pious persons in every age, who have been like them. A heavenly mind is worth the labor of years. Do not rest till you obtain it. Meditation should also be mixed with the reading of God's word. It requires the closest meditation to understand the Holy Scriptures, and apply them to our hearts.

But, it is also necessary to set apart particular seasons of retirement for fixed and holy meditation. This position is warranted by Scripture. Holy men of old embraced the most favorable opportunities for this devout exercise. Isaac went out into the field to meditate in the stillness and solemnity of the evening. David sometimes chose the calmness of the morning. At other times, he fixed his thoughts in holy meditation, during the wakeful hours of the night. "I remember thee upon my bed, and meditate on thee in the night-watches." "Mine eyes prevent the night-watches, that I might meditate in thy word." But, lest the adversary should get the advantage of you, fix upon regular seasons for this sacred employment. Select some subject, and think upon it deeply, systematically, practically, and devoutly. System is a great assistance in everything. We can never obtain clear views of any complex object, without separately viewing the various parts of which it is composed. We cannot see the beautiful mechanism of a watch, nor understand the principles which keep it in motion, without taking it in pieces, and viewing the parts separately. So, in contemplating any great truth, which contains many different propositions; if we look at them all at once, our ideas will be confused and imperfect; but if we separate them, and examine one at a time, our views will be clear and distinct. Our meditation must be practical, because every divine truth is calculated to make an impression upon the heart; and if it fails of doing this, our labor is lost. Make, then, a direct personal application of the truth, on which your thoughts are fixed. But, our meditations must also be devotions. They must all be mixed with prayer. As an example of what I mean, examine the 119th Psalm. There the Psalmist, in the midst of his meditations, was continually lifting up his soul in prayer. His devout aspirations are breathed forth continually. Your success in this exercise, and the profit you derive from it, will very much depend on the manner you observe this direction.

3. The subjects of Meditation. The word of God furnishes abundant matter for meditation. This was the constant delight of the Psalmist. The 119th Psalm consists almost entirely of meditations upon the word of God. But, in our regular seasons of fixed and solemn meditation, you will find assistance and profit from fixing your mind on some particular portion of divine truth; and carrying it out in its various relations and applications. That these subjects may be always at hand, without loss of time in selecting and arranging them, I here suggest a considerable variety of topics, with references to passages of Scripture calculated to illustrate or enforce the subjects. It is not designed that you should confine yourself strictly to these, but to use them as an aid to your own efforts. They are intended as mere suggestions, and are therefore both imperfectly stated and partially carried out; One great difficulty, in this exercise, is, always to be able to fix the mind on some portion of truth, in such a manner as to secure variety, and to contemplate truth in its proper proportions. And probably this kind of meditation is often neglected, for want of time to select a subject, and fix the attention upon it. If Christians were always in a lively frame, perhaps this would not be necessary. The mind would spontaneously revert to spiritual things. But, humiliating as is the fact, it is nevertheless true, that our minds are often dull upon those subjects which ought always to operate as the touchstone of spiritual feeling. Yet, as right feelings can be produced only in view of truth, the way to overcome this dulness is to direct the attention to objects calculated to call forth these emotions.

I have arranged these subjects in such a manner, that, if taken in course, they will lead to the contemplation of divine truth, with some reference to its proper proportions, although they do not completely cover the ground. Any particular topic, however, can be selected, according to the circumstances or inclination of the individual. Many of the subjects are divided under various heads; and, in some cases, one or two heads may perhaps be found sufficient for one season of meditation.

I. CHARACTER AND ATTRIBUTES OF GOD.

1. Self-existence—being underived. How this can be proved from reason. How this truth is recognized in Scripture. Ex. 3:14. Rev. 1:8. Jer. 10:10. Dan. 6:26. All other existence derived from him. Ps. 33:6. John 1:3. Col. 1:16, 17. Heb. 11:13.

Practical Reflections. (1.) Ps. 53:1, f.c., (2.) Isa. 29:16, l.c. 45:9, 10. Rom. 9:20, 21. (3.) Ps. c. 3, 4. Isa. 43:7. Dan. 5:23, l.c.

2. Eternity and Immutability of God. How one of these involves the other. How these attributes can be discovered by reason. How by Scripture. Gen. 1:1. Deut. 32:40. Ps. 90:2. 102:24-27. Mal. 3:6. Heb. 13:8. Jas. 1:17. Rev. 1:4. 22:13.

Consider these attributes separately:—(1.) Eternity—being without beginning or end—ever being. (2.) Immutability—subject to no change in his manner of being, his perfections, his thoughts, desires, purposes, or determinations.

Practical Reflections. (1.) How God appears to us in view of these attributes. (2.) How necessary they are to the character of the Supreme Ruler. (3.) How these attributes make God appear to the sinner. (4.) How to holy beings. (5.) What encouragements to prayer. Suppose God were changeable in his character, feelings, and purposes, what confidence could be reposed in his promises? (6.) What feelings these attributes should inspire.

3. Omnipresence and Omniscience of God. (1.) Contemplate knowledge without limit, and presence without bounds. (2.) How these attributes are manifest from the works of creation. (3.) How declared in the Word of God. Ps. 139:1-12. Jer. 23:24. Ps. 147:5. Isa. 40:28.

Solemn Thoughts. (1.) In what light God is manifested by these attributes. (2.) How necessary these attributes to the Supreme Governor and righteous Judge of all. (3.) No individual so small or unimportant as to escape the attention of such a being. Matt. 10:29, 30.

Practical Reflections. (1.) Danger of forgetting or losing a sense of the presence of God. Ps. 9:17. 50:22. (2.) What feelings should be inspired in view of these attributes. Ps. 4:4. Heb. 4:13. (3.) How sinners should feel in view of them. Job 34:21, 22. Prov. 5:21. 15:3. Jer. 16:17. Amos 9:2, 3. (4.) What emotions these attributes should excite in the hearts of God's children. 2 Chron. 16:9, f.c. (5.) How these attributes will appear in the day of judgment.

4. Omnipotence and Independence of God. (1.) How the omnipotence of God is manifested by the works of creation. Job, chapters 38-11. Reflect on the works of creation as a whole, and minutely and particularly, and also how they were made. Gen. 1:3, 6, 9, 11, 14, 20, 24, 26. (2.) How the independence of God is manifested by his works. Creative power must be underived. (3.) How the omnipotence of God is displayed, in his upholding and governing all things. (4.) How this attribute is declared in Scripture. Gen. 17:1. 18:14. Matt. 19:26. (5.) How omnipotence proves independence.

Practical Reflections. (1.) How God is hereby qualified to be the Supreme Ruler. (2.) The condition of sinners, while they remain at enmity with such a being. Deut. 32:41. (3.) How Christians should feel, in view of this. Ex. 32:32. Rom. 9:2, 3. (4.) What they ought to do. Acts 20:31. Jas. 5:20. Jude 23. (5.) Feelings of those who can view such a being as their Friend and Father. Rom. 8:28, 38, 39. 1 Cor. 3:22, 23. (6.) Appropriate emotions on contemplating the omnipotence of God. Job 11:7, 8. 26:14. Ps. 145.

5. Benevolence of God. God is essentially benevolent. 1 John 4:8. (1.) How the benevolence of God is exhibited to us by the light of reason. (2.) How by his works of creation and providence. (3.) By Revelation. First, by direct assertion. Exod. 34:6. Ps. 145:9. Nah. 1:7. Matt. 5:45. Second, by the character of his law. Ps. 19:7, 8. Matt. 22:37-39. Rom. 7:12. Third, by the work of redemption. John 3:16, 17.

Inferential Thoughts. (1.) The benevolence of God without bounds. (2.) Always active (3.) It constitutes his whole moral character. (4.) A being of infinite benevolence must prefer the greater good to the less, and the supreme good above all. (5.) Such a being must love the same disposition in his creatures, and hate the opposite.

Practical Reflections. (1.) How odious selfishness must be in the sight of God. (2.) Sinners directly opposed in their characters and feelings to God. Exod. 20:5, l.c. Rom. 8:7. (3.) The exceeding great evil of sin, as committed against infinite benevolence. (4.) The ingratitude and baseness of sinners. (5.) What the goodness of God should lead them to. Isa. 30:18. Rom. 2:4. (6.) What emotions the contemplation of the goodness of God should excite in the hearts of his children. Ps. 118. Isa. 63:7. Eph. 5:20. (7.) How we may apprehend the goodness of the Lord. Ps, 107:43.

6. The Justice of God. (1.) What justice is: First, as exercised by intelligent beings, whose relations will admit of mutual giving and receiving; Second, as exercised by a ruler towards his subjects; Third, as relates to all actions, with reference to the general good. (2.) Which of these relations God sustains to the universe. (3.) The disposition which would lead him to act justly in all these cases. (4.) How God is just as respects himself (5.) As respects his creatures. (6.) How the justice of God may be seen from the light of reason, and from the system of his providence. (7.) How from the Sacred History. (8.) The positive declarations of Scripture. Deut. 32:4. Isa. 45:21. Zeph. 3:5. Rev. 15:3. (9.) From the revelation of a future day of righteous retribution. Eccl. 12:14. Acts 17:31. 2 Cor. 5:10.

Practical Reflections. (1.) How, by this attribute, God is qualified to be the Supreme Governor. (2.) How terrible this renders him to the wicked. Exod. 34:7, l.c. Heb. 10:20-29. 12:29. (3.) How suffering the guilty to go unpunished, without satisfaction and reformation, would be doing injustice to the universe. (4.) Why we ought to look with complacency and delight upon this attribute.

7. The Truth of God. (1.) His veracity; or a disposition always to speak according to the real state of things. (2.) Faithfulness; or a disposition to conform his actions to previous declarations of his Word.

(1.) How the truth of God may be proved by reason. First, from his Benevolence. Second, from his Independence and Immutability. Third, from the excellence of truth and the turpitude of falsehood. Fourth, from the estimation in which truth is held by the intelligent creatures he has made.

(2.) How proved from the Scriptures. First, by direct declarations. Exod. 34:6, l.c. Ps. 117:2. 146:6, l.c. Second, by the accordance of the histories recorded in Scripture with the facts substantiated by other evidence. Third, by the predictions of events which have since been fulfilled. Fourth, from the doctrines contained in his Word. Fifth, by the agreement of Scripture with itself. Sixth, by the fulfilment of promises, threatenings, covenants, &c., recorded in his Word. Seventh, other proofs, as they may be suggested to the mind.

Practical Reflections. (1.) How God is qualified by this attribute to be the moral governor of intelligent creatures. (2.) How necessary is faith to acceptance with God. Heb. 11:6. (3.) How odious to a God of infinite veracity must be the sin of unbelief. 1 John 5:10. (4.) How terrible to the wicked this renders the threatenings of God's word. (5.) How valuable his promises to the righteous. (6.) At what an infinite expense God has sustained his truth, while pardoning rebels doomed to die. Ps. 85:10. Rom. 3:26.

8. The Mercy of God. (1.) What mercy is. (2.) Contemplate mercy as a disposition inherent in the Divine character. (3.) The only way in which mercy can be exercised by Him, towards those who have merited anger and punishment, consistent with the moral rectitude of his character, and the great ends of his government. Ps. 85:10. Isa. 53:5, 6, 10. Acts 4:12. 5:31. Rom. 3:25, 26. (4.) How this attribute is manifested in his providence. Matt. 5:45. (5.) How in his Word. Neh. 9:17. Ps. 3:8. Matt. 5:7. Rom. 5:6. (These two may embrace several subdivisions.) (6.) Consider whether by the light of nature we could discover any possible way for God to exercise mercy towards the guilty.

Practical Reflections. (1.) The loveliness and glory of this attribute. (2.) How we should feel in view of it. Ps. 118. (3.) The great guilt and danger of indulging an unmerciful or cruel disposition. Prov. 11:17, l.c. 21:13. Mark 11:26. Jas. 2:13. (4.) The advantage of being merciful. Ps. 18:25. Prov. 11:17, f.c. Matt. 5:7. Mark 11:25.

9. The Wisdom of God. (1.) What wisdom is. How it differs from knowledge. How from cunning or subtilty. Whether that is wisdom which does not design to accomplish a good end. Whether this is a natural or moral attribute, or both. (2.) How the wisdom of God is manifested in the works of creation. Ps. 104. Prov. 3:19. Examine particular objects and see how exactly everything is fitted for the end for which it is designed, and that a good end; such as the seasons; day and night; provision made for the wants and for the comfort and pleasure of men and animals; the body and mind of man; the laws which govern the material world, carried put in a great variety of ways; in the infinite variety, and yet extensive and convenient classification, of objects; human languages; moral agency of intelligent beings, &c. (3.) The wisdom of God, as exhibited in his Word; First, its perfect adaptation to the wants of the world; its variety of authorship, style, matter, manner, &c.; Second, the truths revealed; particularly the plan of redemption. Rom. 11:33.

Practical Reflections. (1.) Ps. 48:14. (2.) The folly of setting up our own reason in opposition to the word of God. Isa. 40:13, 14. Rom. 11:34, 35. (3.) The folly of self-conceit. Prov. 26:12. (4.) From whom all wisdom comes. Prov. 2:6. (5.) What is the only true wisdom. Job 28:28.

II. DOCTRINES.

1. The Decrees of God. Doctrine: That God foreordains whatsoever comes to pass.

Proved, (1.) By reason. Otherwise, he would work without a plan, and could not certainly know what would take place hereafter; which is inconsistent with the idea of infinite wisdom. Acts 15:18. (2.) From Scripture. Job 23:13. Isa. 46:10. Jer. 10:23.

This doctrine does not destroy the freedom and accountability of the creature. Acts 2:23. This is not to be understood in any such sense as to make God the author of sin. Jas. 1:13. If the will of God is done, the greatest possible good will be accomplished. Ps. 119:68, f.c. How we ought to feel, in view of this doctrine. Phil. 4:4. Duty of submission. Luke 22:42. Jas. 4:7.

2. The Sovereignty of God. Doctrine: That God rules the universe, according to his own pleasure, independently and without control, giving no further account of his conduct than he pleases.

Proved, (1.) By reason: First, his will the greatest good; Second, he has power to accomplish it; Third, if he fails to accomplish his will, he will be under constraint, which is inconsistent with the idea of an infinite being. Were he to fail of accomplishing his own will, he would not be qualified for a righteous governor. (2.) From Scripture. Ps. 115:3. Dan. 4:35. Eccl. 8:3, l.c. Job 33:13.

Reflections. (1.) God does not act arbitrarily, without sufficient cause, or merely for the sake of doing his own will. His actions are controlled by a supreme desire for the greatest good, and always founded on the best of reasons. (2.) The consummate folly of those who resist his will. (3.) The feelings with which we ought to regard the sovereignty of God. 1 Chron. 16:23-31. Ps. 97:1. (4.) How terrible this doctrine to sinners. Ps. 99:1. Isa. 33:11. (5.) What ground of confidence, comfort, and joy to the righteous. Ps. 15:6. Hosea 14:9. Rom. 8:28.

3. Human Depravity. (1.) How extensive. Rom. 3:23. Corroborated by facts. (2.) How great in degree. Gen. 6:5. Rom. 3:10-18. (3.) From whom derived. Rom. 5:12-19. (4.) How hereditary depravity becomes personal. Ps. 58:3. (5.) How human depravity manifests itself. Rom. 8:7. John 3:19, 20. 5:40. Acts 7:51. Gal. 5:19-21.

Practical Reflections. (1.) How we ought to feel, in view of our own depravity. Ezra 9:6. Job 42:6. Ps. 38:1-7. 51:4, 17. Dan. 9:8. (2.) The necessity of regeneration. Heb. 12:14, l.c. (3.) How this load of guilt may be removed. Matt. 11:28-30. 1 John 2:1, 2. (4.) What it will bring us to, if we do not obtain deliverance from it. Rom 6:23, f.c.

4. Regeneration. (1.) Its nature. 2 Cor. 5:17. Eph. 4:24. (2.) Its author. John 3:5, 6. (3.) Influence of the Spirit; how exerted; not miraculous John 3:8. (4.) Man's agency in the work of regeneration. Isa. 55:6, 7. Acts 2:38. 16:31. Phil 2:12, 13.

5. The condition of fallen man. (1.) Alienation from God. Job 21:14, 15. Rom. 1:28. Eph. 2:1, 2. (2.) Exposure to his wrath. Deut. 32:35, 41. Ps. 7:11, 12. John 3:18, 36. Eph. 2:3. (3.) Personal misery. Isa. 57:20, 21. Misery the natural consequence of sin. Jer. 2:19.

Practical Reflections. (1.) How Christians should feel, in view of this subject. Isa. 51:1. 1 Cor. 15:10. (2.) How they should feel, in view of the condition of the impenitent. Rom. 9:1-3. (3.) How act. Acts 20:31, l.c. Rev. 22:17. (4.) The necessity of a mediator between God and man. Gal. 3:10.

6. The plan of Redemption. (1.) Why sin could not be pardoned without an atonement. Gen. 2:17. Dent. 27:26, compared with Deut. 32:4, l.c. Heb. 9:22. (2.) What a mediator is. Job 9:33. 2 Cor. 5:18, 19. (3.) Why it was necessary that our mediator should be God. (4.) Why, that he should be also man. (5.) Why it was necessary that he should obey the law. Isa. 42:21. Gal. 4:4, 5. (6.) Why, that he should suffer. Gal. 3:13. 4:4, 5. Heb. 9:22, 28. (7.) Why, that he should rise from the dead. Rom. 4:25. 1 Cor. 15:17. 1 Pet. 1:21. Heb. 7:25.

Practical Reflections. [1.] How the love of God is manifested in the provision of such salvation. John 3:16. Rom. 5:8. [2.] How we should feel and act in view of the amazing love of Christ. 2 Cor. 5:14, 15. [3.] What effect his love should have upon sinners. Zech. 12:10. Rom. 2:4. [4.] How Christians should feel, in view of the ingratitude of the impenitent. Ps. 119:136, 158.

7. Justification [1.] What justification is. [2.] Why we cannot be justified by the law. Rom. 3:23. [3.] The nature of all our good works, religious exercises, duties, &c. Luke 17:10. [4.] The ground of justification. Isa. 53:11. Acts 13:39 Rom. 8:3, 4. [5.] The instrument or medium of justification. Rom. 3:28. [6.] The effects of justification. Rom. 5:1-5. 8:1-4. 15:13. 1 Pet. 1:8.

8. Adoption. [1.] What adoption is. Exod. 2:9, 10. [2.] Through whom believers are adopted. Gal. 4:4, 5. [3.] How their adoption is manifested to them. Rom. 8:15, 16. Gal. 4:6. [4.] To what adoption entitles them. Rom. 8:17. Gal. 4:7. [5.] What was the moving cause of adoption. 1 John 3:1. [6.] What emotions this should excite in the hearts of Christians.

9. Sanctification. [1.] What sanctification is. Rom. 6:6, 11—13. 8:13. [2.] By whom believers are sanctified. Rom. 8:13, l.c. 15:16, l.c. 1 Pet. 1:22. (3.) The instrument of sanctification. John 17:19. (1.) The procuring cause. 1 Cor. 1:2. 6:11. Heb. 10:10. (5.) The importance of sanctification, or growth in grace. John 15:8. Col. 1:9-12. (6.) How we are to strive for sanctification. Phil. 2:12, 13. 3:13, 14. (7.) How we may secure the aid of the Holy Spirit. Luke 11:13. Rom. 8:26. (8.) How Christ regards us, when we are not making progress in holiness. Rev. 3:15, 16.

10. Death. (1.) Its certainty. Heb. 9:27. (2.) The uncertainty of life. Jas. 4:14. (3.) The shortness of life. Ps. 90:3-10. 1 Cor. 7:29-31. Bring death near, and commune with it; try to enter into the feelings of the death-bed. (4.) How we should live in view of the subject. Luke 12:33-40. (5.) The folly of laying up treasures for ourselves in this life. Luke 12:16-21. (6.) How death will appear to such. Isa. 33:14. (7.) How death appears to those who "set their affections on things above." 2 Cor. 5:6, 8. Phil. 1:23. (8.) The support which such have in the hour of death. Isa. 43:1, 2. 1 Cor. 15:54-57.

11. Heaven. (1.) Heaven a place. John 14:2, 3. Heb. 9:24. (2.) The glory of heaven. Rev. 21:22, 23. (3.) What constitutes the blessedness of heaven to the righteous. [1.] Freedom from sin, and sinful associations. 2 Cor. 5:2-4. Rev. 21:27. [2.] Freedom from pain, and all evil. Rev. 21:4. [3.] Exercise of holy affections. 1 John 4:16. [4.] The company of holy beings. Heb. 12:22-24. [5.] The immediate presence of God, and such communion and fellowship with him as will make us like him. Ps. 17:15. Isa. 33:17, f.c. 1 John 3:2. [6.] The presence of Jesus, as our Redeemer, to whom we are indebted for all this glory. John 17:24. 1 Thess. 4:17. Rev. 5:9. (4.) The employments of heaven. [1.] The contemplation of the infinite perfections of God, and the glories of his moral government. Rev. 19:1, 2. [2.] Rendering cheerful obedience to his will. Ps. 103:20, 21. Matt. 6:10. 22:30. [3.] Singing his praises. Rev. 5:9. [4.] And we may suppose holy conversation. (5.) Contemplate this state as existing forever, with the continual increase of the capacity for enjoyment, and the discoveries of the divine character, his government and works.

12. The Resurrection. (1.) What signal will usher in the glorious morn. 1 Cor. 15:52. 1 Thess. 4:16. (2.) What will follow. 1 Thess. 4:16, l.c. (3.) What will come to pass in regard to the saints which shall then be alive on the earth. 1 Cor. 15:51. 1 Thess. 4:17. (4.) With what bodies the saints will arise. 1 Cor. 15:42-44, 50, 53, 54. (5.) To whom the saints will ascribe their victory and triumph, in that day. 1 Cor. 15:57. (6.) How the wicked will rise. Dan. 12:2.

13. The Judgment. (1.) This awful ceremony is to take place at a certain time, fixed in the councils of eternity. Acts 17:31. (2.) It will come suddenly and unexpectedly. Matt. 24:36-39. (3.) Who will be the judge. Matt. 25:31. Rev. 20:11. (4.) Who will stand before him to be judged. Rom. 14:10. Rev. 20:12. (5.) In respect to what they will be judged. Eccl. 12:14. Matt. 12:36. Rom. 2:16. 2 Cor. 5:10. (6.) By what rule they will be judged. John 7:21. Rom. 2:2. (7.) How any will be able to stand this awful test. 1 John 2:1, 2. (8.) What separation will be made. Matt. 25:32. Consider this in its application to friends, and those who have in any way come under our influence. (9.) The final award of the righteous. Matt. 25:33-36. (10.) What state of feeling is indicated by their answer. Matt. 25:37-39. (11.) The final sentence of the wicked. Matt. 25:41-43. (12.) What state of feeling is indicated by their answer. Matt. 25:44.

14. The World of Woe. Contemplated for the purpose of arousing the attention to the condition of the impenitent. (1.) The place itself—the prison-house of the universe. Matt. 25:46. (2.) In what manner it is described. Isa. 33:14. Matt. 13:42, f.c. Rev. 20:14. (3.) What will constitute the misery of that dread abode. [1.] The consciousness of guilt. Rom. 3:19. [2.] The recollection of mercies abused. Rom. 9:22. [3.] The company that will be there. Matt. 25:41. Rev. 21:8. [4.] The wrath and curse of Almighty God. Rom. 2:8, 9. [5.] The reflection that this misery is to have no end. Mark 9:14. (4.) What will be the employments of that place. Matt. 13:42. 24:51. How we ought to feel, in regard to those who are exposed to this awful doom. Matt. 22:39. (6.) What we should do for them. Jude 23, f.c.

III. CHARACTER OF CHRIST.

1. It is unlike that of any other being in the universe

2. A mysterious complexity in his character, which we call a union of two natures—a combination of attributes, all of which can neither be ascribed to men, nor to angels, nor to God. Gen. 19:10. Num. 24:17. Job 19:23-27. Ps. 2:7, 12, c. 1. Isa. 6:1-3. 9:5, 6. 28:16. 15:10-12, 21—25. Ps. 22: 6. Isa. 49:7. 52:14. 53:2, 3.

3. Christ is a man. Phil. 2:8. John 1:14. Luke 21:39. Heb. 2:17. 5:8.

4. He is God. (1.) The Scriptures represent Christ as pre-existing, in a glorious character, before he appeared in this world. John 1:1, 2. 3:13. 6:38. 17:5. Heb. 1:10. (2.) They represent that, in passing from that state to this, he suffered a humiliating change. 2 Cor. 8:9. Phil. 2:6, 7. (3.) The Scriptures directly assert that he possessed a superhuman nature. Heb. 1:4, 6. Col. 2:9. (4.) This superhuman nature is divine—the names of God are ascribed to him—the attributes of God are ascribed to him—he is represented as performing the works of God. Com. Luke 1:16, 17, with Isa. 40:3, and Isa. 6:1-3, with John 12:41. Rom. 9:5. John 20:28. 1 John 5:20. 1 Ti. 3:16. John 1:2. Rev. 22:13. Isa. 44:6. Acts 1:24. John 2:24. Jer. 17:10. 1 Kings 8:39. Matt. 9:2. 18:20. 28:20. John 10:15. Isa. 44:24. Gen. 1:1. Heb. 1:10. Jer. 10:12. Col. 1:16. John 1:3. Phil. 3:21. John 5:21. Rev. 1:5, 6. He performed miracles in his own name. He was worshiped by inspired men who knew his character; and the Scriptures encourage such worship. Acts 7:59. 2 Ti. 4:18. 2 Cor. 12:8. Acts 1:21. 1 Thess. 3:12. 2 Thess. 2:16. Phil. 2:10. Heb. 1:6. Rev. 5:8-14.

Contemplate the character of Christ in its moral and practical relations; (1.) As illustrating or exhibiting the character of God; (2.) As confirming and sustaining his moral government, while it admits the exercise of mercy; (3.) As the medium through which all our duties are to be performed; (4.) As the foundation of our hopes.

IV. NAMES AND OFFICES OF CHRIST.

1. Saviour. (1.) What salvation is. (2.) Why we need a Saviour. What it is to be lost—carry out the figure in imagination. Matt. 18:11. (3.) From what Christ saves us. Matt. 1:21. (4.) How he saves us from sin. Acts 15:8, 9. (5.) His willingness to save. Matt. 11:28-30. John 6:37, l.c. (6.) His Ability to save. Heb. 7:25. (7.) The expense of this salvation. Rom. 5:7, 8. (8.) The ingratitude of neglecting so great salvation. Heb. 2:2, 3.

2. Redeemer. (1.) What it is to redeem—contemplate the figure, and form a clear perception of the condition of captives taken in war, and held in slavery. (2.) Our condition by nature. Rom. 6:13, f.c. 16, 20. 7:14, l.c. Gal. 3:10. (3.) How Christ has redeemed us. Gal. 3:13. (4.) The price paid for our redemption. 1 Peter 1:18, 19. (5.) How we should feel in view of this. Rev. 5:9, 10. (6.) What this should lead us to do. 1 Cor. 6:20.

3. Prophet. (1.) What a prophet is. (2.) How Christ teaches his people. John 1:18, 5:39. 16:13, 14. (3.) What encouragement we have to go to him for direction, in all cases of doubt and difficulty. 1 Cor. 1:30. James 1:5. (4.) With what feelings we must receive him as our great Teacher. Matt. 18:3, 4.

4. Priest. (1.) What a priest is. Heb. 5:1, 2. (2.) Why we need a priest. Deut. 27:26. Rom. 3:20. (3.) How he was qualified to become our priest. Heb. 5:7-9. 7:26-28. 4:15. (4.) How he has made atonement and reconciliation for us. Heb. 9:11-14, 28. (5.) How this is rendered available to believers in all ages. Rom. 8:34. Heb. 9:24. 7:25. (6.) What benefits believers may derive from his intercession. Rom. 5:2. Heb. 4:16. (7.) The sympathy of Christ with believers. Heb. 4:15.

5. King. (1.) What a King is. (2.) In what sense Christ is our king. Eph. 1:21, 22. (3.) The nature of the control he exercises over us. Matt. 11:30. Rom. 6:9-22. 11:17. 2 Cor. 10:5. (4.)The need we have of such a king. Matt. 12:29. (5.)Our duty to him as subjects. 2 Cor. 10:5.

6. Mediator. (1.) What a mediator is: one that undertakes to make reconciliation between two parties at variance. Job 9:33. We are at variance with God. Ps. 7:11. Ro. 8:7. (2.) What qualifications are required in a mediator. [1.] He must be the mutual friend of both parties. Christ both God and man. John 1:1, 14. The mutual friend of both. Luke 3:22. Heb. 2:16, 17. [2.] He must be able to render satisfaction to the injured party. Christ has done this. Isa. 12:21. Gal. 3:13. He must be able to bring back the offender to his duty. This Christ is able to do. Rom. 6:1-14. (3.) How we may become reconciled to God. 2 Cor. 5:18, 19.

7. Advocate and Intercessor. (1.) What an advocate is: one that manages a cause for another at court, and undertakes to procure his justification and discharge. If his client is prosecuted for debt, he must show that the debt has been paid; if for crime, he must show some reason why he should not be punished. Jesus Christ can show both, in regard to us. 1 Peter 1:18, 19. 1 Cor. 6:20. Isa. 53:5. What an intercessor is: one that undertakes to present the petitions of a criminal at the bar of his offended sovereign. When a petition is presented for pardon, the person presenting it must become responsible for the future good conduct of the criminal. Christ has become our surety. When he asks for undeserved favor to be bestowed upon the criminal, it must be on the score of his own merits. Jesus can present our petitions with assurance on this ground. How blessed are they who have such an Advocate and Intercessor at the throne of heaven! Rom. 8:34. Heb. 7:25. How we may come to the throne of grace through his intercession. Heb. 4:16. No worship acceptable, which is not offered through the intercession of Christ. John 14:13. Acts 4:12. Eph. 5:20.

8. Friend. What is implied in a friend. [1.] He must be able and willing to help us. Christ is both able and willing to help all who come to him. Heb. 7:25. Matt. 11:28-30. John 6:37, l.c. [2.] Friendship must be cordial. Such is the friendship of Jesus. John 15:15, 16. [3.] A friend must possess a sympathizing heart. Such is the heart of Jesus. Heb. 4:15.

9. Elder Brother. (1.) The relation of an Elder Brother to the younger members of the family. (2.) How we come into this relation to Christ. Gal. 4:4-6. (3.)The blessings that we receive, through this relation. Gal. 1:7. Rom. 8:17. (4.) The goodness of the Son, who would of his own accord, receive a stranger into his Father's family, to be adopted, as a joint heir with him to his Father's estate.

10. Husband. (1.)Proof of this relation between Christ and the church. Isa. 54:5. Eph. 5:25-32. Rev. 19:7, 8. 22:17. (2.) What is implied in this relation. [1.] Union. John 15:5. Eph. 4:31. [2.] Protection. Matt. 16:18. Ca. 8:5, f.c. [3.] Provision. Phil. 4:19. Eph. 5:29. [4.] Sympathy and Love. Heb. 4:15. 8:6, 7. [5.] Fellowship. Ca. 5:1.

V. THE CHRISTIAN GRACES.

1. Faith. (1.) What faith is. Heb. 11:1. (2.) It's object. Rom. 4:3, 5 Eph. 1:12, 13. Heb. 11:6. (3.) The effects of faith on the heart. Acts 15:9. Gal. 5:6, l.c. (4.) Its effects on the life. James 2:14-26. (5.) Necessary to acceptable prayer. James 1:6.

2. Hope. (1.) The object of hope. 2 Cor. 4:17, 18. (2.) The ground of hope. Col. 1:27. 1 Tim. 1:1. (3.) The author of hope. Rom. 5:5. 15:13. (4.) The influence of hope upon the Christian character. 1 Thess. 5:8. 1 John 3:3. (5.) Effect of hope upon the comfort and religious enjoyment of the believer. Heb. 3:6. 6:19.

3. Charity, or Love. (1.) Its nature. 1 Cor. 13:4-8. (2.) The object of love. [1.] As a feeling of complacent delight, God the chief object, and his children, as bearing his image. Matt. 22:37. 1 John 5:1. [2.] As a feeling of universal benevolence, it has for its object all mankind. Malt. 22: 39.

4. Joy. (1.) Nature of spiritual joy. Rom. 14: 17. (2.) The ground of joy. Rom. 15:13. 1 Peter 1: 5—8. (3.) The object of joy. Psa. 16:11. 43:4. 97:1. 33:1. Isa. 29:19. 41:16. 61:10. Hab. 3:18. Phil. 4:4. (4.) The permanency of spiritual joy. John 16:22.

5. Peace. (1.) Peace of conscience. Rom. 5:1. 8:1. 15:13. (2.) The ground of it. Psa. 85:10. Col. 1:20, 21. (3.) A peaceable spirit. Matt. 5:9. Rom. 12:18. Heb. 12:14. James 3:17.

6. Brotherly Kindness. (1.) Its nature. Eph. 4:32. (2.) Its fruits. Rom. 12:10, 15. 1 John 3: 16, 17.

7. Humility. (1.) Its nature. Matt. 5:3. Rom. 12:3. (2.) Its manifestations. Job 42:5, 6. Prov. 30:32. Lam. 3:28. Matt. 25:36-38. Acts 20:19. Rom. 12:10, l.c. 16. Phil. 2:3. I Pet. 5:5. (3.) How regarded of the Lord. Psa. 138:6. Prov. 16:19. (4.) Its reward. Job 22:29. Ps. 9:12. Prov. 15:33. Isa. 57:15. Matt. 18:4. (5.) Effects of humility. Gen. 18:27, l.c. 32:10. Job 42:1-6. Psa. 32:5. 51:5. Isa. 51:1. 64:6.

8. Patience. (1.) What is patience. Rom. 8: 25. James 5:7. 1 Peter 2:20. (2.) How patience is cultivated. Rom. 2:7. 5:3. James 1:3. (3.) Apply this to the every-day concerns of life. (4.) The need we have of patience. Job 14:1, 2. Eccles. 2:23. Heb. 10:36. 12:1. (5.) Motives to patience. Luke 8:15. Rom. 5:4. Heb. 6:12.

9. Long-Suffering. [1.] What is long-suffering. Eph. 4:2. [2.] Consider the long-suffering and forbearance of God towards us, as a motive to its exercise. Lam. 3:22.

10. A Forgiving Temper. [1.] Motives to its exercise. Ps. 103:3. Eph. 4:32. Gal. 6:1. [2.] Danger of the contrary spirit. Mark 11:26.

11. Meekness. [1.] Its nature. 1 Cor. 13:5 Col. 3:12, 13. James 1:21. [2.] How the Lord regards, and how he will bless the meek. Ps. 22:26. 25:9. 76:9. 147:6. 149:4. Isa. 29:19. Matt. 5:5. [3.] How it becomes the Christian. 1 Pet. 3:4. [4.] Its manifestations. Gal. 6:1. Eph. 4:2. 2 Tim. 2:25. James 3:13. 1 Peter 3:15.

12. Gentleness. [1.] Twin sister of meekness. [2.] Its manifestations. 1 Thess. 2:7. 2 Tim. 2: 24. James 3:17. [3.] The pattern of gentleness. 2 Cor. 10:1. [4.] How it adorns the Christian character.

13. Temperance. [1.] What is temperance. Moderation in all our desires, affections, appetites, and conduct; abstinence from injurious indulgences. [2.] Advantages of temperance. 1 Cor. 9:25. 2 Pet. 1:6.

14. Virtue, or Moral Courage. How this grace affects the Christian character. Prov. 28:1. [See History of Moses, Elijah, Elisha, Jeremiah, Daniel, Jesus, and the Apostles.]



LETTER X.

The Preservation of Health.

"I wish, above all things, that thou mayest prosper, and be in health."—3 John, 2.

MY DEAR SISTER,

If we feel suitably grateful to him who hath died for us, and washed us from our sins in his own blood, we shall desire to make ourselves useful in his vineyard to the highest degree of which our natures are capable. But, to be so, we must preserve our bodies in a healthy and vigorous state. No farmer would think of employing a weak and sickly man in his field, upon full wages. The nature of the service which God requires of us is such as to call for vigor of body as well as strength of mind. Most of our efforts to benefit our fellow-creatures are attended with labor of body and sacrifices of personal ease. And these efforts are greatly impeded by a feeble state of health. Again, bodily feelings have a great influence upon the mind. When the animal powers are prostrated, the mind almost uniformly suffers with them. Hence, a feeble state of the body may be a very great hindrance to us, in maintaining the Christian warfare. I know that some individuals have lived very devoted lives, and been eminently useful, with frail and sickly bodies. But this does not prove that, with the same degree of faithfulness, and a sound body, they might not have made much higher attainments. If you have read the lives of Brainerd, Martyn, and Payson, I think you will be convinced of this. Yet, I do not say that the affliction of ill health might not have been the means which God used to make them faithful. But if they had been equally faithful, with strong and vigorous bodies, I have no doubt they would have done much more good in the world, and arrived at a much higher degree of personal sanctification. During much of their lives, they were borne down and depressed by feeble health, and they all died in the prime of life. Now, suppose them to have been as devoted as they were, with strong and vigorous constitutions, until they had arrived at the period of old age; might they not have brought forth much more fruit? If so, then God would have been so much more glorified in them; for our Lord says, "Herein is my Father glorified, that ye bear much fruit."

If the foregoing remarks are correct, it then becomes the duty of every Christian to use all proper means to maintain a sound, healthful, and vigorous bodily constitution. And this is much more within the power of every individual than many imagine. It is true, that life, and health, and every blessing, come from God. But he does not give these things without the intervention of second causes. He has made our animal nature subject to certain fixed laws; and even when his own children violate these laws, he will work no miracle to preserve their health or save their lives. I am satisfied that the subject receives far too little attention from Christians in general. In this respect they seem to act upon the supposition that their lives are their own; and that the injury they bring upon their bodies, by imprudence and neglect of proper attention, concerns nobody but themselves. But this is a great mistake. Their lives belong to God. He has bought them with the precious blood of his dear Son. They have dedicated them to his service. They are bound, therefore, to use all proper means for their preservation, that they may be prolonged for the glory of God and the good of their fellow-men.

But when I speak of the means to be used for the preservation of health, I do not intend that excessive attention to remedies, which leads so many people to resort to medicine upon every slight illness. But I mean the study of the laws or principles of our animal existence; and a diligent care to live according to those laws. In short, I mean living according to nature. Probably a large proportion of the diseases to which human life is subject, are the natural consequence of living contrary to nature; or contravening the great laws which govern our present mode of existence.

Within the compass of a single letter, I cannot be very particular on this subject. But I would recommend to you to read approved writers on health, and the structure and constitution of the human body. Try to understand the principles upon which this truly wonderful machine is kept in motion. You will find it a most interesting subject. You will see the evidence of a mighty intellect in its construction. You will also be able to draw from it practical lessons to guide you in the most common concerns of life. I am the more earnest in this recommendation, because I think you will discover that many of those habits and customs of society, which are peculiarly under the control of ladies, need reforming. I am seriously of the opinion that the general health of society depends far more upon the ladies than upon the physicians. The former direct the preparation of the daily supplies of food, designed to sustain, refresh, and keep in motion the human system. The latter can only give prescriptions for regulating this delicate machinery, when, by mismanagement, it has got out of order. I will, however, give you a few simple rules for the preservation of health, which, though incomplete, will be of great benefit, if faithfully pursued. From experience, study, and observation, you will no doubt be able to add to them many improvements.

1. Make attention to health a matter of conscience, as a religious duty. Pray daily that God would give you wisdom and self-denial, that you may be able to avoid whatever is injurious, and to persevere in the judicious use of such means as are necessary to promote sound health and energy of body.

2. Maintain habitual cheerfulness and tranquillity of mind. Few persons are aware of the influence which this has upon the health of the body. If you are subject to melancholy, avoid it, and fight against it as a sin, dishonoring to God, and destructive of your own health and happiness. It is dishonoring to God, because it is calculated to give the world a gloomy and repulsive idea of religion. Nor is this view of the subject at all inconsistent with the exercise of sorrow for sin, and feeling for sinners. Godly sorrow is a melting exercise, which softens the heart, and brings it low before God: while a sight of the cross of Christ, and a sense of pardoning love, bring a holy calm and heavenly peace over all the soul. But despondency comes over us like the withering blasts of winter. It congeals the tender emotions of the heart, and casts an icy gloom over every object. It hides from our view everything lovely. It makes us insensible to the mercies of God which he is daily lavishing upon us. It shuts up the soul to brood alone, over everything dark and hideous. It is no less unfriendly to the exercise of holy affections than levity of conversation and manners. Although often created by bodily infirmity, it reacts, and renders disease doubly ferocious. Yet it is so far under the control of the will, that grace will enable us to subdue it. There is a very intimate connection between the mind and body. The one acts upon the other. Depression of spirits enfeebles all the animal powers; and particularly disturbs digestion, thereby deranging the whole system. If, therefore, you ever feel a gloomy depression of spirits, try to bring your mind into a serene and grateful frame, by meditating on the mercies you enjoy, and exercising a cheerful submission to the will of God. Remember that God directs all your ways, and that you have just as much of every comfort and blessing as he sees fit to give you, and infinitely more than you deserve. Rise above yourself, and think of the infinite loveliness of the divine character. But, if this is not sufficient, walk out and view the works of Nature; and try to forget yourself in contemplating the wisdom and glory of God, as manifest in them; and the bodily exercise will assist in driving-away this disturber of your peace. Or, seek the society of some Christian friend, who is not subject to depression of spirits, and converse about those heavenly truths which are calculated to call forth the exercise of love, joy, and gratitude, and make you lose sight of yourself in the fulness and glory of God. Any violent emotion of the mind, or exercise of strong passions of any kind, is likewise exceedingly injurious to the health of the body.

3. Be REGULAR in all your habits. Ascertain, as nearly as you can, from your own feelings and experience, how many hours of sleep you require. No general rule can be adopted, on this subject. Some people need more sleep than others. The want of sleep, and excessive indulgence in it, alike operate to enervate both body and mind. Probably every constitution may be safely brought between five and eight hours. Of this you will judge by making a fair trial. That period of sleep which renders both body and mind most energetic and vigorous, should be adopted. But, if possible, take all your sleep in the night. Fix upon an hour for retiring, and an hour for rising, and then conscientiously keep them. Let nothing but stern necessity tempt you to vary from them in a single instance; for you may not be able in a week to recover from the effects of a single derangement of your regular habits. We are the creatures of habit; but if we would control our habits, instead of suffering them to control us, it would be greatly to our advantage. It is also important that the hours of retiring and rising should be early. Upon the plan proposed, early retiring will be necessary to early rising, which is a matter of the first importance. Early rising promotes cheerfulness; invigorates the system; and in many other ways contributes to health. It also assists devotion. There is a solemn stillness before the dawn of day, in a winter morning, peculiarly favorable to devotional feelings; and nothing is better calculated to fill the mind with grateful and adoring views of the beneficence of the Creator, than the refreshing sweetness of a summer morn. Whoever sleeps away this period, loses half the pleasures of existence. To sally forth and enjoy the calmness and serenity of such a season; to listen to the sweet warbling of the birds; to behold the sparkling dew-drops, and the gayety of the opening flowers, as all nature smiles at the approach of the rising sun; to join the music of creation, in lifting up a song of softest, sweetest melody, in praise of their great Author, is no common luxury.

4. Spend at least two hours every day in active exercise in the open air. This time may be divided into such portions as you find most convenient. The proper seasons for exercise are, about an hour either before or after a meal. This you may do without regard to the weather, provided you observe the following precautions, when it is cold, damp, or wet:—1. Exert yourself sufficiently to keep moderately warm. 2. Do not stop on your way, to get chilled. 3. On returning, change any garment that may be wet or damp, before sitting down. This course will not only keep up your regular habits, but produce a hardiness of constitution which will greatly increase your usefulness in life. It is a great mistake to suppose that exposure to a damp, vapory atmosphere is injurious to health. The danger lies in exposing yourself when the system is in a relaxed state, as it is during rest, after exercise. But, while a general action is kept up, by vigorous exercise, nature itself will resist the most unfriendly vapors of the atmosphere. There is a great and growing evil in the education of ladies of the middling and higher classes, at the present day. The tender and delicate manner in which they are bred, enfeebles their constitutions, and greatly diminishes their usefulness, in every station of life. Many of them are sickly, and few of them are able to endure the slightest hardships. To show that this is the fault of their education, we need only to refer to the condition of those young women whose circumstances in life render it necessary for them to labor. In most cases they possess hale and vigorous constitutions, and are even more capable of enduring hardships than most men of sedentary habits. There may be some exceptions to this remark; but if these cases were examined, we should doubtless find that the laws of nature have been, in some other respects, transgressed. I do not see how this delicate training can be reconciled with Christian principle. If we have devoted ourselves to the Lord, it is our duty not only to do all the good we can in this world, but to make ourselves capable of doing as much as possible. The man in the parable was condemned for not improving and increasing his talent. Anything, then, which has a tendency to diminish our usefulness, should be regarded as sin.

Exposure to all kinds of weather has this advantage also. It renders a person much less likely to take cold; and, of course, less subject to sickness. For a great proportion of diseases owe their origin to common colds.

No part of a code of health is of more importance than exercise. Without it, everything else will fail. And it is as necessary that it should be regular every day, and at nearly the same hours every day, as it is that meals should be regular. We might as well omit eating for a day, as to neglect exercise. The one is as necessary as the other, to promote the regular operations of the animal functions.

But, when your situation will admit of it, I would advise you to take a portion of your exercise in those domestic employments which require vigorous exertion. If you open your windows, you will have the fresh air; at the same time, you will enjoy the satisfaction of rendering your hours of relaxation useful.

5. Bathe frequently. About five eighths of the food taken into the stomach passes off by insensible perspiration, through the pores of the skin; and with it is thrown off whatever impure matter is found in any part of the system. When this perspiration is obstructed, general derangement succeeds. It is chiefly to promote this that exercise is required. But the matter thrown off is of a very poisonous nature; and if not removed may he absorbed again into the system It also collects upon the surface, and obstructs the regular discharge from the pores. Frequent ablution is therefore highly necessary.

It is also essential to personal cleanliness. There is an odor in this insensible perspiration, which becomes offensive when the impurities collecting upon the surface of the skin are not frequently removed. The entire surface of the body should be washed every day; and if this is done on rising in the morning, with cold water, and followed with brisk rubbing with a coarse towel, it will furnish an effectual safeguard against taking cold. This, however, should be remitted, when there is any danger to be apprehended from the sudden application of cold; or serious consequences may follow. Tepid water, with soap, should occasionally be used at night, in order to remove all impurities from the skin.

6. Pay attention to the quality and quantity of food taken into the stomach. I know of nothing else which more necessarily affects both the health of the body, and the vigor of the intellect. It is from this that the blood is formed, and the continual waste of the system supplied. And through the blood it acts on the brain, which is the seat of the intellect. Yet, notwithstanding this, those whose peculiar province it is to direct the preparation of our food, seldom inquire into the chemical effect any such preparation may have upon the stomach, and, through it, upon the whole system. Indeed, the business is generally left to persons entirely ignorant of the principles which govern the human constitution. It is no wonder, then, that a large proportion of the culinary preparations of the present day are decidedly unfriendly to it. But in relation to this matter, I cannot here be very particular. I will only give some general rules, by which you may discover the bounds of moderation, and what articles of food ought to be avoided. The sensible effects arising from food unsuitable to the state of the stomach are generally the following:—Disagreeable eructations, accompanied with risings of food; uneasy or burning sensations of the stomach; acidity; and these symptoms are often succeeded by headache and dizziness or vertigo. The effects of an excessive quantity of food are first felt by an uneasiness and oppressive fulness of the stomach. This is succeeded by a general distension or fulness of the blood-vessels, particularly about the head; general lassitude; sluggishness and dulness of intellect, with a great aversion to mental effort. These sensations are accompanied by a general uneasiness throughout the whole system, with more or less pain. It also brings into exercise every unholy temper. It makes people fretful, impatient, and peevish. The best disposition may be ruined by the improper indulgence of the appetite. I have been particular in describing these symptoms, because people are often subject to many uncomfortable sensations, for which they cannot account, but which might be traced to this source. A large share of our unpleasant feelings probably arises either from the improper quality, or excessive quantity, of the food taken into the stomach. And the bounds of moderation are more frequently exceeded by all classes of people, than many imagine. But for a more full examination of this subject, I must again refer you to the works of judicious writers on health, and the means of preserving it. This is a matter so intimately connected with the sphere of a lady's influence, that every female should give it a thorough investigation.

Carefully observe those articles of food which you find injurious, and avoid them. Observe, also, as nearly as you can, the quantity which agrees with your stomach, and see that you never exceed it. Take no food between your regular meals. The stomach is employed from three to five hours in digesting a meal; if more food is taken during that time, it disturbs and impedes digestion, and makes it more laborious. And, after one meal is digested, the stomach needs rest before another is taken. In connection with these general hints, attention to the two following rules will generally be sufficient:

(1.) Avoid highly seasoned food, fresh bread, heating condiments, and stimulating drinks.

(2.) Select the simplest dishes, and make your meal of a single course. Mixed dishes are more likely to be injurious; and a second course will almost certainly lead to excess.

But, do not give your attention so much to this subject as to become splenetic. The imagination has a great influence upon animal feeling; and if you are always watching the digestion of your food, you will be sure to find dyspeptic symptoms; and if you humor your stomach too much, you will weaken its capacity of accommodating itself to the kind of nutriment it receives. Having fixed your principles of regimen, adhere to them as rigidly as you can without inconvenience to others; but having done this, let your mind dwell as little as possible on the subject, and do not make it a matter of frequent conversation. Especially, do not make trouble to the friends who entertain you, when away from home, by excessive particularity. You may find some wholesome dish on the most luxurious table; and if the table is lean, you need not fear.

As we are commanded, whether we eat or drink, or whatsoever we do, to do all to the glory of God, it may not be amiss to inquire how we may glorify God in eating and drinking. 1. We may eat for the purpose of strengthening our bodies, to enable us to engage in the active service of the Lord. 2. When we partake in moderation of the bounties of Providence, it is right that our animal appetites should be feasted with the delicious taste of the fruits of the earth. But we must see the glory of God in it. Here the benevolence of his character shines forth, in the wonderful provision which he has made for the gratification of our earthly appetites. Hence we may argue the ineffable sweetness of the bread of life—the food of the soul. This mortal body is but a tent pitched in the wilderness, for the residence of the soul during its pilgrimage. If, then, God has opened the treasures of the animal and vegetable kingdoms to please the taste of this meaner part, how much more abundant the provision for feasting the soul with pure spiritual food; with eternally increasing knowledge of the divine character and perfections! But we cannot so partake of those rich and hurtful dainties invented by man. The delight thus experienced is the glory of man, not of God. And the effect produced is the destruction of those delicate organs of taste which he has provided, that we may discern the exquisite sweetness of the natural fruits of the earth. By the same means, also, we destroy our health, and unfit ourselves for his service. 3. But, I suppose the apostle had in his mind chiefly the idea of acknowledging God, when we partake of his bounty, and of honoring him by doing everything in obedience to his commands. Strict and intelligent regard to these two points would generally direct us aright in the matter of eating and drinking.

Do not, by any means, think this subject beneath your attention. The greatest and best of men have made it a matter of practical study. Those who have given us the brightest specimens of intellectual effort have been remarkable for rigorous attention to their diet. Among them may be mentioned Sir Isaac Newton, John Locke, and President Edwards. Temperance is one of the fruits of the spirit. It is therefore the duty of every Christian, to know the bounds of moderation in all things, and to practise accordingly.

7. As much as possible avoid taking medicine. The practice of resorting to remedies for every unpleasant feeling cannot be too strongly reprobated. Medicine should be regarded as a choice of two evils. It may throw off a violent attack of disease, and save life; but it must inevitably, in a greater or less degree, impair the constitution. Medicine is unfriendly to the human system. Its very effect, which is to disturb the regular operation of the animal functions, proves this. But, when violent disease is seated upon any part, this may be necessary; and the injury received from the medicine may not bear any comparison with the consequences which would follow, if the disease were left to take its course. In such cases, the physician should be called immediately, as delay may be fatal. But the great secret lies in avoiding such attacks, by a scrupulous attention to the laws of nature. Such attacks may generally be traced either to violent colds, or the interruption of some of the regular functions of the body. The most important of these may, with proper attention, be brought almost entirely under the control of habit; and all of them may generally be preserved in healthy action, by proper attention to diet and exercise. But careless and negligent habits, in these respects, will ruin the most hardy constitution, and bring on a train of disorders equally detrimental to mind and body. But, in most cases of moderate, protracted disease, a return to the regular system of living according to nature will gradually restore lost health. Or, in other words, a strict examination will discover some violation of the principles of the human constitution, as the cause of derangement; and by correcting this error, nature will gradually recover its lost energies, and restore soundness to the part affected.

Your affectionate Brother.



LETTER XI.

Mental Cultivation. Reading.

MY DEAR SISTER,

Our minds are given us as talents to improve in the service of God. If we neglect the proper cultivation of them, we shall come under the condemnation of the servant who hid his talent in the earth. But there is a very great difference between mental cultivation and the mere reception of knowledge. So you will perceive that when I speak of the improvement of the mind, I do not mean reading only; but that discipline which calls into exercise the intellectual faculties, and enables us to employ them in the investigation of the truth. This discipline is a necessary preparation for profitable reading. It is a great mistake to suppose that mind is entirely original; or that only a few possess intellectual faculties capable of searching into the deep recesses of knowledge. It is true some possess talents of a superior order; but none, except idiots, are incapable of improvement; and many of the greatest minds have been formed upon a foundation which appeared to consist of little else than dullness and stupidity. The most crooked and unpromising twig may, by proper care and culture, become a great and beautiful tree. The object of all education is to prepare us for usefulness, either to ourselves or to others. We are not to disregard ourselves. The glory of God is as much concerned in our own spiritual growth, as in that of any other individual. But we are to love others as ourselves, and seek their good as our own. Although our heads may be filled with knowledge, yet if we have not the capacity of employing it for practical purposes, it will be of little benefit, either to ourselves or others. Many persons excuse themselves for neglecting to improve their minds, upon the ground that they are incapable of doing anything great or brilliant. But this arises from a foolish pride. If we have but a single talent, we are equally under obligation to improve it in the service of our Master as if we had ten. And it was upon this principle that the servant was condemned to whom but one was given.

The discipline of which I speak may be effected in many ways. But the method I shall propose is one that can be pursued without an instructor, while employed most of the time in active pursuits. The course already recommended, in relation to meditation and the study of the Scriptures, will be found a great assistance in the proper discipline of the mind. But this is not all that is necessary. I know of nothing which more effectually calls out the resources of the mind than writing. To a person unaccustomed to this exercise, it appears exceedingly difficult. But a little practice will make it a pleasing and delightful employment. The mind is far more richly feasted with ideas conceived and brought forth by itself, than by those produced by others, and communicated through the medium of the senses; and all the intellectual faculties are strengthened and improved by exertion.

I would, therefore, advise you to pursue a regular plan of written exercises. This will be very easy, if you only learn to think methodically. Select, chiefly, practical subjects; which your Sabbath-school lessons, your subjects of meditation, and your daily study of the Scriptures, will furnish in great abundance. The principal reason why young persons find this exercise so difficult is, that they usually select abstract subjects, which have scarce any relation to the common concerns of life. On this account, it will be greatly to your advantage to choose some Scripture truth as the subject of your exercise. The Bible is a practical book, and we have a personal interest in everything it contains. When you have selected your subject, carefully separate the different parts or propositions it contains, and arrange them under different heads. This you will find a great assistance in directing your thoughts. If you look at the whole subject at once, your ideas will he obscure, indefinite, and confused. But all this difficulty will be removed, by a judicious division of its parts. Set apart regular portions of time to be employed in writing. Let these seasons be as frequent as may consist with your other duties, and observe them strictly. Do not indulge the absurd notion that you can write only when you feel like it. Remember your object is to discipline the mind, and bring it under the control of the will. But, to suffer your mind to be controlled by your feelings, in the very act of discipline, is absurd. As well might a mother talk of governing her child, while she allows it to do as it pleases. Finish one division of your subject every time you sit down to this exercise, until the whole is completed. Then lay it aside till you have finished another. After this, review, correct, and copy the first one. The advantage of laying aside an exercise for some time, before correcting it, is, that you will be more likely to discover its defects than while your first thoughts upon the subject are fresh in your mind. But never commence a subject, and leave it unfinished. Such a course renders the mind fickle, and unfits it for close study and patient investigation. Finish what you begin, however difficult you may find it. Scarce any habit is of more practical importance than perseverance. Do not be discouraged, even if you should be able to bring forth but one idea under each division of your subject. You will improve with every exercise. I well recollect the first attempt I made at writing. With all the study of which I was capable, I could not produce more than five or six lines. Carefully preserve all your manuscripts. By referring to them occasionally, you will discover your progress in improvement. In these exercises you can make use of the knowledge you acquire in reading, whenever it applies to your subject. But, in everything, remember your dependence upon God, and seek the direction of his Holy Spirit.

Reading is also of great importance. By this we call in the aid of others' minds, with the experience of past ages. But, unless you observe some system in your reading, you will derive comparatively little benefit from it. I will endeavor to mark out a simple plan, which you may find useful. For this purpose I shall arrange the various kinds of reading, under four different heads, to each of which you may assign particular days of the week.

1. History, two days; 2. Biography, one day; 3. Doctrinal, one day; 4. Miscellaneous, two days.

The advantages of this plan are, that the knowledge you acquire will be more complete than it would be if you were to pursue but one subject at a time; and the variety will add interest to the employment. But each of these different kinds of reading requires a separate notice.

(1.) History is divided into two kinds, sacred and profane. It is for this reason that I have assigned two days in the week for the reading of it. I would have one of these days devoted to the history of the church, and the other to the history of the world. Both these are highly necessary to every one who desires an enlarged view of the affairs of the world, and the dealings of God with mankind in general, and with his church in particular. In reading profane history, several things are to be kept distinctly in view.

1. The providence of God in directing the affairs of men. Observe the hand of God in everything; for he controls the actions even of wicked men, to accomplish his own purposes. The Bible is full of this great truth. Scarcely a page can be found where it is not recognized. "The most High ruleth in the kingdom of men, and giveth it to whomsoever he will." He calls the king of Assyria the "rod of his anger," for chastising the hypocritical Jews; but adds, "Howbeit, he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few." And, in a subsequent verse, he says, when he has performed his whole work, by this wicked king, he will punish his stout heart, and the glory of his high looks. But it is not in great matters alone, that the hand of the Lord is to be seen. He exercises a particular providence over the least as well as the greatest of his works. Even a single sparrow, says our Lord, shall not fall to the ground without our heavenly Father. And this is one of the brightest glories of the divine character. He who fills immensity with his presence, condescends to care for the minutest beings in the universe.

2. Observe the connection of the events recorded in history, with the fulfilment of prophecy. I do not, however, suppose you will be able to see this very clearly, without reading some authors who have made the prophecies their particular study. And this you will not be prepared to do with much profit, till you have the leading events of history fixed in your mind.

3. Observe the depravity of the human heart, and the evil nature of sin, as manifested in the conduct of wicked men, who have been left without restraint, and in the consequences resulting from such conduct.

4. See the hatred of God towards sin, as displayed in the miseries brought upon the world in consequence of it. In reading history, we find that individuals, whom God could have cut off by a single stroke of his hand, have been permitted to live for years, and spread devastation, misery, and death, everywhere around them. The infidel would pronounce this inconsistent with the character of a God of infinite benevolence. But the whole mystery is explained in the Bible. All this wretchedness is brought upon men for the punishment of their sins.

5. Observe what bearing the events recorded have upon the church of Christ. One of the great laws of God's moral government upon earth, appears to be, that he directs and overrules all things with particular reference to the kingdom of Christ. Often, events which seem, at first glance, to be altogether foreign to the interests of this kingdom, appear, upon a closer examination, to be intimately connected with it. Take, for example, the conquests of Alexander the Great. As the life of this extraordinary man stands out alone, unconnected with the subsequent history of the church, we see nothing but the wild career of mad ambition. But, in taking a more enlarged view of the subject, we discover that he was the instrument which God employed for spreading over a large portion of the world one common language; and so to prepare the way for the introduction of the gospel. Wherever the arms of Alexander extended, the Greek language was made known; and this was the language in which the books of the New Testament were written. And, no doubt, if we could discover it, every event of history has a bearing, equally direct, upon the interests of Christ's kingdom.

But, in order to keep all these things distinctly before your mind, you must maintain, in the midst of your reading, a constant spirit of prayer.

In reading church history, you will have occasion to observe the same things, because the history of the church is necessarily connected with the history of the world. But there are also some things to be noticed, wherein the history of the church differs from that of the world. The dealings of God with his own people differ from his dealings with his enemies. The afflictions which he brings upon the former are the wholesome corrections of a tender Father, and designed for their good; those he brings upon the latter are designed either to lead them to repentance, or they are just judgments, intended for the destruction of those who have filled up the measure of their iniquities. But be careful, in reading church history, that you do not lose sight of the true church of Christ. Most of the histories which have been written, are filled either with accounts of individuals, or of bodies of wicked men, who could lay no claim to the character of the church of Christ. A church consists of a society of people, professing the fundamental doctrines of the gospel, and practising them in their lives. Or, in other words, having both the form and power of godliness. Without these, no body of men have any right to be called the church of Christ. If you observe this, you will relieve yourself from much perplexity of mind, which the careless reader experiences from, supposing that all the evils described in any period of the history of the nominal church, do really exist in the true church. These very evils prove that it is not the true church of Christ.