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Les cartes, planches, tableaux, etc., peuvent Stre filmds d des taux de reduction d'ffdrents. Lorsque le document est trop grand pour §tre reproduit en un seul clich6, il est film6 6 partir de I'angle supdrieur gauche, de gauche d droite, et de haut en bas, en prenant ie nombre d'images ndcessaire. Les diagrammes suivants iliustrent la mdthode. 32 X 1 2 3 4 5 6 CJ # pp CHRISTIAN CHARACTER A BOOK FOR YOUNG LADIES. BY TilB fxn. 1, Mmxmiik BOARD OF PUBLICATION, PRESBYTERIAN CHURCH OF CANADA MIiOCCIA'I. ^mt'^"" # # #• •«.. m PREFACE. This book is addressed to those who are sup- posed to have commenced the Christian life. Its object is, to aid them in the harmonious development of aU their powers, upon Christian principles, so as to produce the highest degree of cultivation, intellectual, social, moral, and religious, of which they are capable, in the cir- cumstances where Providence has placed them. It is equally adapted to the various walks of life, having respect to a course of self-culture within the reach of all. It is addressed to a particular class of persons, whom it is especially designed to benefit. It is not intended, how- ever, to be read exclusively by them. The greater portion of it is equally suited to any other class. It was originally written as a di- rectory for a beloved sister of the author. Since IV PREFACE. I it was first written, it has twice undergone a critical examination by learned and judicious friends. Under a deep and solemn sense of responsibility for the influence which such a book is destined to exert, and with the humble hope of benefiting immortal minds, it is re- spectfully committed to the Christian public. ; ; CONTEXTS. CHAPTER 1. PllfC 1 TKi;|t RrlIOIUN PROORESStVI, The Mustard Plant, . . 2 Tlie Spring that never dries nor flreezes, ... s The Palm Tree, . . 4 Tlie God of Glory, how mani- fested, .... 6 Tlic Former Rain, . . . c The Latter Rain. . . 7 Examples of Kmlnent Persons, 8 CHAPTER II. DorrmmAt Knowlkdok, . . 12 Connexion of Doctrine and Practice, .... 13 TJie Holy Spirit operates through the Trutli, . . 14 Genuine and Spurious Affec- tions distinguished, . 15 Directioni.—l. Become a little child 1« The Starting. Point of EiTor, 17 2. Avoid a Controversial Spirit, 19 An EiTor of Young Persons, 20 3. Use Helps, , . . lb. 1 Writings ofilen, why studied, lb. ' Bible the Text-Book, . 21 4. Seelc the Aid of the Holy Sp'rit, . . . . jb CHAPTER III. Natotik and Effects of Tbcb Religion, ... 23 The Tree by the River, . . 24 Fniits of the True and False Professor contrasted, . 'ib ! Fruit-Bearing the Tost of Chri^"^ tian Character, . . ofl liOve; its Nature. . . ' 27 Experience of David. . ' -m Fruits of I/jve, . . gn Spiritual Joy, . . . * . ;^o Pi'iice; its Manifestations, . 31 Twin Graces, . . 7 . 82 Goodness, . . . ' . ' 33 Faith, a common Principle of Action, ... 34 Temperance, . . . ' 35 CHAPTER IV ClTARITT, . . . . 86 General Description oA ib Long-suffering, ... 37 Kindness, . . . . 5}< Envy, 3,j Self-Conceit, . . . 41 Description of a Self-conceited Person, .... 42 Self-conceited Confidence not Independence of Mind, . ■ 43 Unseemliness— Forwardness, 44 Imperiinence, ... 45 Taking the Lead In Conversa- ,^,*'°°« • • . . 46 DLsinterestednesa, . . . ib Seiflshnesa— Churiishnesa, . 43 Good-Nature 49 Jealousy— Fault-Finding, . go Telling Others their Faults, . ,^1 Christian Watch not Espionage, ib. Effects of Ruminating ispon the Faults of Othei-s, . . 53 f y\ VI C0NTBNT8. Chnritable Joy, . . ^-1 A Bud Mark, . . . M Apostates, before their Fall, not • ed for CcnsoriousnesB, . hh Humble ChriBtlans not censori- ous, .... CO Duty of rejoicing In the Good ncss of others, . . ■ Ih. Charity, positively, . • 61 CHAPTER V. Harmony of CiiiuaTiAN Charac- TFR <>2 Havniiiny of Sounds, Colours, and Proportions, delights the Senses, .... U». Hannonlous Dcvjlopment of the Christian Graces, . (j;j Effects of the disproportionate Development ot Cliaracter, 04 How Young Christians fall Into. tlUs Error, ... 60 CHAPTEIt Vlt. Pratkb, .... »4 Duty of Pray or, . . . ib. Advantugi'H of Prayer, M Nature of Prayer, . lb. The Lord's Prayer; Its Use, «3 Tlie Power of Prayer, . 89 The Promises, . . . "" Askln^' Amiss, . "^ We miut A Caution, .... 126 CH.\PTER X. Public asd Social WoESHfP, AKD Sabbath Emplot- MENTS, .... 127 Duty of PubUc Worship, . 128 Example of " Holy Men of Old," .... 128 ' CONTENTS. VII ; VII. yer, : Its Use, 'cr, PniM r^i ib. 8t5 83 89 . . . no hliigs aKrec- . lb. mission, . ^7 oiittUut Spirit its and reijular er, . . "9 il Seasons of 101 102 HciUt, . 101 "ttyer, . i 05 I VITI. [)evU, tan. 107 . ib. lOS 112 . 113 1 tlie World, ! lt> Hearts — the . . lb. atch, . 117 <:rix. m iseqnences of ncd and. ap- • • • Istlan Charac- ib. 123 124 12o 126 ER X- AL Worship, 1 Emplot- . . . 127 rorship, . 128 loly Men of / . . 129 Of Christ and the Apostles, IM Sin and Dnnter of neglecting Public Worship, 132 Attend the stated Ministry of your Pastor, , .133 Bo Punctual at Church, . 134 Go with Preimration of Heart, 130 Deportment In the House of Crod, . . . . Ib. SlnRlnfr— Prayer— Wanderlnct Thoughts, . . .136 Take }^vv^\ how yon Hear— Ambassadors, . . 137 Fault-FinilinR, . . . 138 Self-Application, . . 189 Hearing for Others, . . 140 Meetlnjjs for Social Prayer, 141 Female Prayer-Meetings, 142 The Sabbath Scliool, . lb. Hints on Sabbath School In- structlon. . . .145 Privtiu; Sahlmth Duties, . lol Spend much Time In the Closet, lb. Spend none In seeking Ease or Pleasure, . . 152 Watch over your Thoughts, 1S3 Set a Guard over your Lips, . lb. CHAPTER XL Meditation, . . 15S The Devout Mind, . . 16fl Stated Meditation, . . 157 Subjects of Meditation, . 168 CHAITER XIL Ok Health, ... 160 Connection of Health an : l,'- •»- fulnes-s, . . lb. Duty of preserving Health, 161 Physiology, . . . 162 Influence of Ladles, . . 168 Ruks /or observing Health, . Ib. Delicate Training of Toung ladies, . . 168 Two simple Rules, . . 172 Qualifying Remarks, . 176 CHAPTER Xin. Mkntal Cultivation — Read* iNO, ... . 178 Object of Education, . . 179 Written Exerclse^ . 180 Discipline— Perseverance, 181 Reading, . is-i Novel-Ruading, ' . .183 Heligious Novels, . . 203 Light Reading, . . .204 Selection of Books, . . 206 System In Reading, . . 20H Hints on reading History, 209 Tlellgloiis Biography, . 212 Doctilnal and Miscellaneous Reading, . .214 Newspapers an d Periodicals, 2 1 S Keep a Jonnial, . . 216 CHAPfER XIV. lUFROVRUKNT OV TlUK — PrS- BENT OBLIOATION, . 217 Value of Moments, . . 218 How to redeem Time, . 219 Motives for being Systematic, 221 Nature of Obligation, . 222 CHAPTER XV. Christian Acttivitt, . . 238 Female Influence, . . 224 Ifay be felt in the Tarions De- partments of benevolent Effort, Ib. Conversation, . . . 2J.3 Bringing People nnder the 234 Sound of tiie Gospel, Direct Influence on the converted, Striking Examples, Cautious, CHAPTER XVL Drbss, .... Design of Dress, Love of Finery. . , Things to be observed, Un- ib. 289 244 247 248 249 ib. CHAPTER XVIL Social and Relative Dcties, 254 The Family Relation, . lb. Household Law, . . .256 Society, .... 238 Buia.—l. In Relation to the Family, .... 2.59 2. To the Church, . . 260 a To Society la General, 262 4. Visiting, ... 263 6. Woridly Society, . . 264 & Conversation, . . 2ii6 vUl CONTENTS. ■»l I f 7. Discussion of absent Clia- ractera, & Speaking of One's Self, 9. A Suspicious Disposition, 10. Intimate Frlunddhlps, IL Before going Into Com- pany, visit your Closet, 2fi7 268 369 lb. 370 CHAPTER XVIIL Marriage, . . . • 271 Desirable, ... lo- Not Indispensable, • . 272 Quali/leationi inditpetuable in a Companion for Life, . . 274 1. Piety, .... Ih. 2. An Amiable Disposition, 276 8. A well-cultivated Mind, 277 4. Congeniality of Sentiment . and of Feeling, . lb. B. Energy of Character, . 278 6. Suitableness of Age, . lb. (Hfudifitaiimi duircMts . . 279 1. A sound Body, . . lb. 2. Refinement of Manners, lb. a A sound Judgment, . 280 4. Prudence, ... lb. 6. Similarity of Religions Sen- timent and Profession, lb. Treatment of Gentlemen, lb. A peculiar Affection Neces- eary, . . 383 PiflB Social Intercouvsi) >Tlth Gentle- men, . . . 283 Cautions, . . . .284 CHAPTER XIX, SCBKISBIOM— CONTENTIIEKT— Dkpkndknck, . . 287 The Hand of God In all Things, 288 Comforting Considerations, 289 Supply of Temporal Wants, 290 Duty of Contentment, 293 CHAPTER XX. 393 lb. lb. 294 296 Sklf-Exauination, Danger of neglecting It, Assurance attainable, . Witness of the Spirit, . Ohjeci*.—\. To discover Sin, 2. To ascertain why Prayer Is not answered. As to the Cause of AfBlo- tlons, Whether we are Christians, 303 Preparation for the Lord's Table . . . > ^^^ ConeltMion, .... 805 8. 4. ft. 299 800 I Afpbndix, A Course of Reading, 307 ib CHRISTIAN CHARACTER. CHAPTER I. TBUE EELIQION ESSENTIALLY PR00RES8IVB. The great moral and spiritual change, which the Scriptures declare to be necessary to salvation, is com- pared by Christ and the apostles to a new birth, be- cause it is the beginning of spiritual life. The term regeneration, however, only applies to this change in its commencement, which is instantaneous. The young convert, therefore, is very properly called by the apostle Peter a "new-born babe." It is a great mistake, then, to suppose that a true Christian, who is in a right state of i_"nd, is to look back to the per- iod of his conversion for his most lively and vigorous exercises of grace, or for his principal evidences of be- ing in a gracious state. It may, indeed, be at that time more perceptible, because the change from a state of nature to a state of grace is very great. Yet this change is imperfect, and the greater part of the work of "putting off the old man/'— of "bringing under 2 i!"' Ifi- THE MUSTARD-PLANT. the body and keeping it in subjection/' remains yet to be done; while the "new man" must grow up from the feebleness of childhood to the "stature of a per- fect man in Christ Jesus." True religion must, therefore, be essentially pro- gressive. This is the clear implication of all the figures used in the word of God to describe the work of grace in the heart. It is compared to a mustard-seed, which is the least of all seeds. But, when it springs up, it rises and spreads its branches' till it becomes the greatest of all herbs. The beauty and appropriateness of this figure will not be appreci- ated unless we take into consideration the luxuriant growth of plants in Eastern countries. The Jews have a fable of a mustard-tree whose branches were so ex- tensive as to cover a tent. But we should never ex- pect such a plant to spring up at once into full matu- rity. It is the mushroom which opens full grown to behold for the first time the morning sun; but it as speedily withers away. Yet neither should we expect such a plant to become stationary in its growth, before It arrives at maturity. If it ceases to grow, there must be a worm at the root, or some fatal disease, which will cause it to shrivel and die. The operation of grace is also compared to leaven; which is so little at first that its presence in the meal can scarcely be perceived. But when it begins to work, it increases and extends tiU the whole is leavened. Yet its progress may be impeded by cold; and the process can rarely be restored, so as not to injure the production. So the Christian will rarely recover from the injurious effects I I m THE LIVING SPRING. 3 remains yet jrow up from ure of a per- lentially pro- 1 of all the describe the mpared to a seeds. But, its branches The beauty t be appreci- he luxuriant he Jews have 1 were so ex- Id never ex- io full matu- dl grown to n; but it as Id we expect owth, before ', there must e, which will a of grace is at first that J perceived, tnd extends *ess may be 1 rarely be )n. So the rious effects nf backsliding and growing cold in his religious af- fections. Again, grace is compared to a living spring— n fountain, whose waters bubble up and send forth a constant stream. Christ says, « The water that I shall give him shall be in Mm a well of water, springing up into everlasting life^ When these words were uttered, our Lord was sitting on a deep well, in con- versation with the woman of Samaria. As his custom was, he drew instruction m the objects around him. He directed her attention away from the water which could only quench natural thirst, to the living water which refreshes the soul. But she, not understanding him, wished to know how he could obtain living water from a deep well, without any thing to draw with. In order to show the superiority of the water of life, he told her that those who drank of it should have it in them, constantly springing up of itself, as from an over- fiowing fountain. One of the most deeply-cherished recollections of the author's early life, is the livinc. spring that flowed from a rock near the home of his childhood. The severest drought never affected it, and in the coldest season of a northern winter it was never frozen. Oft, as he rose in the morning, when the chilling blasts whistled around the dwellino-, and every thing seemed sealed up with perpetual frost, the i^e and snow would be melting around the spring Thus, like a steady stream, should our graces flow unaffected by the drought or barrenness of others! a '—^- ii-j ucarta aruunu US. "The righteous," says David, "shall flourish Uke a fffr '^T jl in i ii i ' i 4 THE PALM-TUEE. palm-tree; he shall grow like a cedar m Lebanon." The palm-tree continues to grow and increase, and retains its vigour and fruitfulness perhaps longer than any other tree. It is also renowned for its ability to multiply its own kind, its root producing a great num- ber of suckers; and when it is planted by a living spring in the desert, soon there will be found a little forest of palm-trees growing up around it. This is one of the most useful of trees, every part of it being put to some profitable use. To " flourish like the palm- tree," therefore, is full of meaning. This can be real- ized by the Christian only when he is making progress in his own spiritual growth, contributing, by his in- fluence, to the increase of the " trees of righteousness" in the garden of the Lord, and abounding in works of usefulness. The cedar is an evergreen. It does not, like many trees, shed its verdure, and remain appar- ently lifeless one half the year, and then shoot forth luxuriantly again for a little season; but its growth is steady and sure. It is 'perpetually green. To grow like a cedar, therefore, indicates a steady progress in the divine life. The motives which urge us to seek and maintain an elevated standard of piety, are the highest that can be presented to our minds. The glory of God requires it. This is the greatest possible good. It is the man- ifestation of the Divine perfections to his intelligent creatures. This manifestation is made by discovering to them his works of creation, providence, and grace, and by impressing his moral image upon their b In this their happiness consists. In promoting his own ^^'' THE GLOllY OF GOB. 5 i Lebanon." crease, and longer than ts ability to . great num- bj a living )und a little This is one it being put i the palm- can be real- ing progress '„ by his in- fhteousness" in works of It does not, uain appar- shoot forth ts growth is . To gTOVl progress in maintain ah I that can be rod requires is the man- } intelligent discovering , and grace, ting his own glory, therefore, God exercises the highest degree of disinterested benevolence. Nothing can add^'to his happiness; nothing can diminish it. If the whole creation were blotted out, and God were the only being in the universe, he would still be perfectly glorious and happy in himself. There can be, there- fore, no selfishness in his maintaining his own glory. The glory of the Creator is essential to the good of the creature. A desire to glorify God must, then, be the ruling principle of our conduct, the moving spring of our actions. But how is the glory of God promot- ed by our growth in grace ? 1. It is manifested to us by impressing his image upon our hearts, and by giving us a spiritual discov- ery of the exceUence, purity, and loveliness, of his moral nature. 2. It is manifested to others, so far as we maintain a holy life; for thereby the moral image of Christ is exhibited, as the glory of the sun appears by the re- flected light of the moon. 3. The glory of God is promoted by making others acquainted with the riches of free grace, and bringing them to Christ; for, by that means they receive "spit ritual light to behold the beauty and gfiory of the di- vme perfections, and his image is stamped upon their souls. We have, likewise, great encouragement to aim at progress in divine things. The word of God is full of promises to such as seek after high attainments m divine knowledge and holiness. The prophet Hosea says, "Then shall we know, if we follow on to know 6 THE EARLY RAIN. i the Lord: his going forth is prepared as the morii- ing'j and he shall come unto us as the rain, aa the latter and former rain upon the earth." His going forth, to those who follow on to know him, shall be as certain, and as regular, and steady, as the daily return of the morning; and as progressive as the sun, when his beams break from the east, and increase in bright- ness and intensity, till they pour down the burning heat, and steady, clear light, of perfect day. " If we follow on to know the Lord," our consolations shall be as constant, and our experience of the goodness of the Lord as certain, as the regular succession of night and day; and our communion with God, and increase of light shall be as steady as the progress of the sun from early dawn to mid-day. There may be occasion- al clouds; but they will quickly disperse, and the Sun of Righteousness will break forth with sweeter beams and more cheering lustre. He shall also " come unto us as the rain, as the latter and former rain upon the earth." In Palestine, the rain does not fall, as in this country, at all seasons of the year; but heavy rains descend, to water the ground at seed-time, to cause the seed to spring up and grow; and these rains are so plentiful as to carry on vegetation with steady progress, till near the harvest, when the " latter rain falls, to perfect the crop — to give body to the kernel, so that, when it shall ripen, it may be plump and full. If this latter rain fails, the kernel shrinks and shrivels up, so that the grain is deteriorated in quality, and diminished in quantity. The " former rain," in the text quoted, then, i ■'■'■IP as the mom- rain, as the His going m, shall be as B daily return he sun, when ase in bright- the burning lay. " If we tions shall be odness of the lion of night and increase !ss of the sun ■ be occasion- and the Sun veeter beams rain, as the In Palestine, at all seasons to water the to spring up mtiful as to till near the perfect the hat, when it If this latter Is up, so that liminished in quoted, then, jWf E LATTiiR llAIN. 7 would seem to denote that " refreshing from on high, ' which the soul experiences when the "good seed" of the word first springs up; and, if this be abundant, and the young convert will " follow on to know the Lord," tuo impulse which he then receives will carry him on in a steady course of spiritual growth, till the " latter rain" comes to perfect his fruits. In the ex- perience of Christians who have made much progress in the divine life, there is something very much re- sembling this " latter rain." They go on in a steady course, after their conversion, always advancing, though, perhaps, less perceptibly at some seasons than others, as there are seasons in vegetation when things seem to make no progress. But, at length, after having faithfully followed on to know the Lord,' they receive a fresh unction from on high. The Spi-' rit of the Lord is poured out upon them anew, like the « latter rain," to perfect the growth of the Chris- tian graces. It may happen, in the growth of vege- tation in the East, that, for a while before the « latter rain," the drought may be such as to cause the grain to droop, and, perhaps, to appear as though it were going to dry up and wither away. So, often, previous to this new experience of which I am speaking, the Christian is brought through great trials, often ex- ceedmg, in the strength of temptation and the power of conviction, that which preceded his first experience of pardoning mercy. But, when light again breaks in upon his mind, he is brought out into "a large place '' and beholds the « beauty of the Lord," and the do- ries of his grace, with clearer vision than ever before ^w EMINENT EXAMPLE! "!-*l The riches of full assurance break in upon the soul, tind his peace flows as a river that is never dry. He has new and clearer discoveries of the glories of God, and of that divine and unspeakably glorious mystery, " God manifest in the flesh." His soul is lifted up in God's ways, though exceedingly abased in himself, and humbled before God. He has exchanged the "spirit of bondage" for the "spirit of adoption." His mind is in " perfect peace, stayed on God." And this " latter rain" brings his fruits to maturity. His love and joy, as well as all his religious afiiections, are more pure and spiritual, with less mixture of human passion; his faith is stronger, clearer, and more steady; his patience is strengthened; he is more forbearing, more gentle, more meek, mor^ humble, more consistent in his temper and conduct at all times. He literally and truly " brings forth fruit with patience;" and his fruit remains, and is seer to the glory of God's grace. And, with many, this refreshing is often repeated, through a long Christian life, causing them always to "bring forth fruit in their season." There is something like this *' latter rain" in the experience of Bible saints, as in that of Job, in his trial, and of David and Peter, after their falls. So, also, we find it in the memoirs of eminent Christians, as of Bunyan, Mrs Edwards, (wife of President Ed- wards,) Dr Payson, James Brainerd Taylor, Dr Griffin, and many others. Mrs Edwards for a long time enjoyed, as she said, " the biches of FULii AjSSUBANOB." She felt " an uninterrupted and entire upon the soul, 3ver dry. He jlories of God, rioui3 mystery, is lifted up in d in himself, sxchanged the of adoption." nGod." And tiaturity. His aflieetions, are bure of human and more ; he is more mor^ humble, conduct at all gs forth fruit , and is seer ith many, this long Christian forth fruit in : rain'* in the of Job, in his eir falls. So, mt Christians, President Ed- l Taylor, Dr Iwards for a IICHES OP FULL ted and entire MRS EDWARDS. 9 resignation to God, with respect to health or sickness ease or pain, life or death, and an entire resignation of the lives of her nearest earthly friends" Slie also feU a "sweet peace and serenity of soul, without a cloud to interrupt it; a continual rejoicing in all the works of nature and Providence; a wonderful access to God by prayer, sensibly conversing with him, as much as if God were here on earth; frequent, plain, sensible, and immediate, answers to prayer- all tears wiped away; all former troubles and sorrows of ife forgotten except sorrow for sin; doin^^ everv thing for Gods glory, with a continual and uninter- rupted cheerfulness, peace, and joy." At the same time she engaged in the common duties of life with great diligence, considering them as a part of the ser- Tice of God; and, when done from this motive, she said they were as delightful as prayer itself. She also showed an "extreme anxiety to avoid every sin, and to discharge every moral obligation. She was most exemplary in the performance of every social and re- lative duty; exhibited great inofiensiveness of life and conversation; great meekness, benevolence, and gentleness of spirit; and avoided, with remarkable conscientiousness, all those things which she regarded as tailings in her own character." But how did these persons arrive at this eminence 1^% f f 5'' ^'^'^"^^ ^^ ^-^' — ign grac*, yet it was by no miracle. If we will use the eame means, we may attain the same end: and that I mthout any disparagement to our dependence upon ■ ^od, or his sovereignty in the dispensation of his # m mmUUSma 1 1 ■ >.i I m 10 BAENESTNESS IN RELIGION. grace ; for he has appointed the means, as well aa the end. In speaking of the attainments of Mrs Edwards, her husband says, « Mrs Edwards had been long, m an uncommon manner, growing in grace, and rising by very sensible degrees, to higher love to God weaned- uess to the world, and mastery over sin and tempta- tion, through great trials and conjlicts, and long-con- tinued struggling and fighting with sin, and earliest and constant prayer and labour in rehgion, and en- gagedness of mind in the use of all means. This growth had been attended, not only with a great in- crease of religious affections, but with a most visi- ble alteration of outward behaviour; particularly in livin- above the world, and in a greater degree o steadfastness and strength in the way of duty and self-denial; maintaining the Christian conflict under temptations, and conquering, from time to time, un- der greai trials; persisting in an unmoved, untouched calm and rest, under the changes and accidents of time, such as seasons of extreme pain, and apparent hazard of immediate death." We find accounts of similar trials and struggles in the lives of others. This is what we may expect It acrrees with the Christian life, as described m Gods w^'ord It is " through much tribulation that we enter the kingdom of heaven." This is the way in which we must go, if we would ever enter there. We must make religion the great business of life, to which every thing else must give place. We must engage in the work with our wMe souls, looking to Chnst for strength against our spiritual enemies; following i. I RELIGION THE BUSIHESS OP LIFE. 11 the example of Paul, *' forgetting tliose things which are behind, and reaching forth unto those things which are before; pressing toward the mark for the prize of the high calling of God in Christ Jesus ;* and then we shall coiue off conquerors at last, "through him that hath loved us, and given him- self for ua." m 12 DOCTRINAL KNOWLEDGE. CHAPTER ir. DOCTRINAL KNOWIiEDGE. It is common for persons to speak of doctrine with aversion, as though it were something abstract and dry, having no connection with practical life. This notion, however, is founded on a misapprehension, not only of the meaning of the term, but of the connec- tion of actions with established principles of the mind. The general signification of the word doctrine is, the principles upon which any system is founded. As applied to Christianity, it means divine truth; for this is the foundation upon which the Christian reli- gion rests. Although the truths of God's word are not reduced to a regular system in the Bible, yet when brought together, they make the most beauti- ful and perfect of all systems. It is proper, therefore, tliat we should contemplate them in a body, as they appear with the most perfect symmetry in the plan of God's moral government. There is a disposition with many, to undervalue doctrinal knowledge. They think it of little consequence what they believe, if- they are only sincere, and manifest much feeling on the subject of religion. This is a ruinous mistake. There is an intimate connection between faith and \ DOCTRINE AND I'KAOTICE. 13 loctrine vnth ibstract and 1 life. Thia shension, not the connec- of the mind. irtne is, the lunded. As J truth; for iristian reli- I's word are e Bible, yet most beauti- }r, therefore, odp, as they I the plan of josition with Ige. They y believe, if 1 feeling on us mistake, n faith and practice. The principles which are believed, and received into the heart, govern and control the con- duct. The doctrines which God ha3 revealed in hi.s word are the principles of his moral government. If we mistake these principles, we may be found in open rebellion, while we think we are doing God service. For example, God commands us to keep holy th'* Sab- bath day. But, if we do not believe that he ha/i given this commandment, we shall feel under no obligation to obey It. And every truth which God has revealed 13 as intimately connected with practice as this, al- though the duty enjoined may be, in itself considered of less consequence. Christianity is caUed a spiritual building. "Ye are built up a spiritual house:^ ..hose home are we." "Ye are God's building" The foundation and fram€-work of this building are the doctrines or truths of the Bible. Some of these doctrines are called fundame7ital, or essential, because they he at the foundation of the whole building and are so essential to it, that, if taken away, the edifice would fall to the ground. These are, the existence of God m the mysterious union of Father, Son, and Ho- ly Ghost; the fall, and consequent depravity and con- demnation, of man; the atonement of Christ; Justijica- twn by faith mhim alone; the necessity of regeneration by the Holy Spirit; and the eternal punis/iment of those who finally reject the gospel. If any one of these were taken away, it would overturn the whole building. These may, therefore, well be caUed the foundation. But there arp mnn^ ot^-- '-n* parts of a frame besides the foundation. So there %■ fi 14 A GOOD OOMrAIlISON. are many very important truths of Christianity besides its essential doctrines. But some of these are of more consequence than others. If a post or a beam is taken away, the building is greatly marred, and in danger of falling; yet, if well covered, it may still bo a comfortable dwelling. Again, although a brace or a pin is of service to strengthen the building, yet either may be taken away without very serious injury. But a frame may be complete in all its parts, and yet be no building. Without a covering it will not answer a single design of a house; and in proportion as it is well covered, will it be a comfortable residence. Just so with Christianity. The covering of the house is the work of the Holy Spirit in the heart, producing gracious affections, which manifest themselves in a holy life. But the covering of a house cannot exist without some kind of frame-work. So experimental and practical piety cannot exist without a belief of the fundamental doctrines of the gospel The Holy Spirit operates upon the heart through the truth. He gives it a personal application, brings it home to the heart and conscience, and exerts an e.'ihc; ■•*.><''. influeny^ '.i connexion with it, changing ii^c lijiirt and life. " Of his own will he begat us, with the word of truth." " Seeing ye have purified your souls, in obeying the truth through the Spirit.'" Thus the agency of the Spirit is generally acknowledged in connection with the tr^ith. Any religious feeling or experience, there- fore, which is not produced by the truth, made effec- tual bv the Holv Snirit. ia not cenuine. There is a kind of indefinite religious feeling, which many ♦ 4 inity besides are of more iam is taken J in danjjer ' still bo a a trace or a g, yet either injury. But J, and yet be not answer rtion as it ia dence. Just ihe house is •t, producing nselves in a cannot exist Bxperimental fc belief of the e Holy Spirit k. He gives to the heart ; influeo yi i a d life. " Of 'd of truth." I obeying the jency of the nection with rience, there- , made effec- B, There ia nrhich many i OENUIXB AND SPURIOUS FEKLINO. 15 mistake for Christian experience. Thcj feel, and, porhaps, deeply; but they know not why they feel. Such religious feeling is to be suspected as spurious. It may be a delusion of Satan. By persuadin^; peo- ple to rest upon this spurious religious feeling, ho accomplishes his purpose as well ns if he had kept them in a careless state. The clearer our views of truth, the more spiritual and holy will be our rel gious affections. Thus godly sorrow arises from u sight of our own depravity, with a sense of the ex- ceeding sinfulness of sin, as committed against a holy God, and against great light and mercy. Faith is produced by a view of the atonement of Christ, and of his infinite fulness as a complete and perfect Saviour, Lov'i is excited by a discovery of the excellence of God's moral perfections. Holy fear and reverence arise from a sight of the majesty and glory of his natural attributes, and a sense of his presence. Joy may come from a sense of the infinite rectitude of his moral government, from the sight of the glory of God in his works of providence and grace, or from a gene- ral view of the beauty and excellence of divine truth. Comfort may be derived from evidence of the Divine favour; and confidence from an appropriation of God's promises to ourselves. But all religious feeling produced by imjmhe, with- out any rational view of the truth, is to be suspected. Every religious affection has its counterfeit. Thus sorrow may be produced by the fear of hell, without any sense of the evil of sin. A presumption of our own good estate may be mistaken for faith; and this 16 DIBBCTIONS. will produce joy. We may exercise a carnal or selfish love to God, because we think he loves us, and has made us the objects of his special favour; and this may excite the natural passions to a high degree of fervour, without any spiritual affection. The pro- mises of God also, so far aa they concern the personal good of the believer, may administer as much comfort to the self- deceived as to the real saint. But as the frame- work of a building, though com- plete in all its parts, would be no house without a cov- ering, so we may have a speculative knowledge of the doctrines of the Christian religion, and be no Chris- tians. It is the experimental and practical application of these doctrines to the heart and life that makes the building complete. By regarding ourselves as subjects of God's moral government, and the doctrines of the Bible as the laws of his kingdom, we feel such a per- sonal interest in them, that we cannot rest in abstract speculation. Let us, therefore, study these doctrines, that we may know how to live to the glory of God. Directions for acquiring Doctrinal Knowledge. I. Become a little child. « As new-born babes, de- sire the sincere milk of the word." " Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." A little child be- lieves the words of his father. « My father says so," 13 reason enough for him. He does not say, " I will not believe it, because I cannot understand it." In Uke manner should we submit to the teachings of God's holy word. We cannot expect to comprehend A COMMON ERROR. 17 rnal or selfish 3 us, and has >ur; and this igh degree of I. The pro- the personal Quch comfort though com- ithout a cov- dedge of the be no Chris- 1.1 application it makes the s as subjects trines of the i such a per- t in abstract 36 doctrines, 7 of God. owledge. 3 babes, de< ccept ye be '^e shall not ;Ie child be- Jr says so," jay, " I will ad it." In cachings of omprehend the ways of an infinite Being. We can see but a very small part of the system of his moral government. Let us not, then, try to carry out difficult points be- yond what is taught in the Scriptures. God has re- vealed all that is necessary for us to know in this life. He knows best where to leave these subjects. If there were no difficulties in the truths revealed, there would be no trial of our faith. It is necessary that we should take some things on trust. There are some truths clearly revealed, which we find difficulty in reconcil- ing one with the other. Be content to believe both on the authority of God's word. He will reconcile them hereafter. « What I do thou knowest not now," said our Lord to Peter, "but thou shalt know hereafter." Let this consideration always satisfy us: "Even so. Father, for so it seemed good in thy sight." I am the' more particular here, because this is the point where error begins. The setting up of feeble reason in op- position to the word of God, is the origin of most mistakes in religion. And, if we determine to be sat- isfied of the reasonableness of the truth before we believe it, and carry out the principle, we shall land m downright atheism. I do not mean to say that any truth is unreasonable. On the contrary, divine truth is the perfection of reason. But there are some truths which may appear unreasonable because we cannot see the whole of them. Thus a fly on the comer of a house cannot see the beauty and symmetry of the whole building. So far as his eye extends, it may ap- ^ — .„ „^ ^^.^,j uiuiviUK m us proportions. Yet this 18 SOURCE OF DIFFICULTIES. •ilf is but a faint representation of our narrow views of God's moral government. But a great many of the difficulties which are felt in regard to religious truth arise from mistaking the true province of reason. There are a multitude of facts in natural science which are capable of beino- demonstrated; and yet ail philosophy is set at defiance to determine the mode or manner of their existr pce or the reasons why they exist. Thus we can easily understand the fact of the attraction of the needle to the pole, but the cause of this attraction, or the manner in which it operates, is entirely beyond our apprehen- sion. So we can understand the fact that the heat of the sun, with moisture upon the earth, will cause seed to vegetate; but we can explain neither the reason why, nor the mode of operation; nor can we tell the reason why every seed will produce its kind, or why every animal will propagate itcj own species; neither can we discover the mode, or manner, m either of these eases; and yet ihefact is undenif,oIe. To deter- mine the facts, in all these cases, by an examination of the evidence by which they are substantiated, is the true province of reason; but it would be unphilosophi- cal and absurd to deny the fact, because we cannot understand the how or the why. Apply this simple principle to Divine truth, and half the difficulties with which it is surrounded will vanish. Thus we can un- derstand the fact of the connexion of Adam's fall with the depravity of all men; but the reasons whicli influenced the Divine Mind, in constitutincr the ar- AVOID A CONTROVERSIAL SPIRIT. 19 row views of hich are felt tiistaking the multitude of h\e of being et at defiance iir existrrce, re can easily the needle to r the manner ur apprehen- it the heat of ill cause secu r the reason n we tell the kind, or why cies; neither in either of e. To deter- lamination of itiated, is the mphilosophi- 56 we cannot Y this simple [ficulties with s we can un- Adam's fall easons which itinc' the ar- rangement under which this takes place, are entirely out of our reach; nor can we explain the mode by which this depravity is inherited. So we can appre- hend the fact of the Trinity of persons in the God- head, and the union of the divine and human natures in Christ; but the mode, or manner, is above our com- prehension. Reason is competent to judge of the evidence by which these truths are established; and no better evidence can be had or desired than the word of God, in ascertaining the meaning of which reason is to be employed. But, when that meaning IS ascertained, reason is to bow with implicit faith. It is to be observed, however, that the word of God does not teach anything which is obviously absurd and re- pugnant to right reason, as the Papal notion of tran- substantiation; and the fact that the meaning we at- tach to any passage of Scripture is absurd, and repug- nant to reason, is presumptive evidence that we have mistaken its meaning. II. Avoid a controversial spirit. Do not study for the sake of finding arguments to support your own opinions. Take the place of a sincere inquirer after truth, with a determination to embrace whatever you find supported by the word of God, however contrarjr It may be to your favourite notions. But, when objec- tions arise in your mind against any doctrine, d(. not suppose you have made some new discovery, and therefore reject it without further inquiry. The same objections have, perhaps, occurred to the mind of ^ — j-.Tv,. ^,x* cue aaiuv suDject; ana, very proba- 20 WBITIN08 OF MEN. i;: »■ ii I bly, they have often been satisfactorily answered by able writers. This is a common error of young in- quirers. They are apt to think others take things upon trust, and that they are the only persons who have thought of the difficulties which start up in their minds. But, when their reading becomes more ex- tensive, they learn with shame, that what appeared to them original thought, was only reviving old, cast- off opinions. III. Use such helps as you can obtain. Read care- fully-selected and judicious authors, on doctrinal sub- jects. Although the Scriptures are our only guide, yet we may profit by the experience of others. We may see how the difficulties which arise in our own minds appeared to them, and how they solved them. We may learn, also, that our difficulties with common- ly-received opinions are not new, but that they have before occurred to the minds of others, who, neverthe- less, after examination, have retained these opinions. This may prevent us from hastily rejecting any doc- trine without thorough examination. We may also obtain much light upon many difficult passages of Scripture, by an acquaintance with the times and cir- cumstances in which they were written; and men who undertake to write on such subjects generally search deeply into these matters. Furthermore, it has pleas- ed God, in every age, to raise up men " mighty in the Scriptures.''^ With their extraordinary powers of mind, and knowledge of the languages in which the Scriptures v/erc originaUy written, it would be strange m AID OF THE SPIRIT. 21 [y answered by r of young in- irs take things ly persons who tart up in their Dines more ex- what appeared iving old, cast- n. Read care- doctrinal sub- >ur only guide, )f others. We se in our own y solved them, with common- that they have who, neverthe- ;hese opinions, iting any doc- We may also It passages of times and cir- ; and men who jnerally search ■e, it has pleas- " mighty in the xj powers of I in which the uld be strange if they should not have clearer perceptions of their meaning, and more comprehensive views of divine truth, than those who have only read the English Bible; and to despise what they have written would be the height of self-conceited follv. We may also employ the sermons which we hear for an increase of doctrinal knowledge, as well as an excitement to the performance of duty. But all which we read or hear must be brought to the test of God's word. We are commanded to " try the spirits, whether they be of God." Do not take the opinions of men upon trust. Compare them diligently with the word of God, and do not receive them till you are convinced that they agree with this unerring stan- dard. Make this your text-book; and only use others to assist you in coming to a right understand- ing of this. Yet be not too confident in your own understanding; and be ever ready to suspect your I judgment, where you find it opposed by the opinions I of the mass of 'learned and pious men whom God has raised up for the instruction of his people. lY. In ill your researches after doctrinal know- , ledge, seek tJie guidance of the Holy Spirit. Pray that ; God would enable you to understand his word, that you may be "rooted and grounded in the faith." iThe influences of the Holy Spirit are twofold. He enUghtens the understanding, to lead it into a cor- rect knowledge of the truth; and he applies the [truth, to the sanctification of the heart. Pray dili- ^ gently that you may have both. If you persevere is! ! :ll 22 AID OF TUB SPIRIT. the proper observance of this direction, you cannot fail to profit by the others; but, if you neglect this, your pursuit of doctrinal knowledge will serve only as food for your pride, self-confidence, and conceit, and exert a blighting influence upon your souL i4 ii 1, you cannot I neglect this, ill serve only and conceit, ur souL N'ATUKB AND EFFECTS OF TEUE llELIQION. 23 CHAPTER III. NATURE AND EFFECTS OF TRUE liELIQION. The nature and effects of true religion are describ- ed in the Holy Scriptures, under the similitude of a tree planted by the side of a river. The Psalmist says the righteous " shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season : his leaf shall not wither" The prophet Jere- miah, also, speaking of the man who trusts and hopes in the Lord, says, " He shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but he?- leaj s/iall he green; and shall not be careful in the year of drought, neither shall cease from yielding fruit" The river, which is ever flowing, represents the abundant provision of God's grace. But a tree may stand so near a river as to be watered when it over flows its banks; and yet, if its roots only spread over the surface of the ground, and do not reach the bed of the river, it will wither in a time of drought. This aptly represents those who appear engaged and in earnest only during remarkable outpourings of tlie Spirit. Tiiey are all alive and full of zeal when the river overflows; but, when it returns to its ordinary % * 24 THH TREE BY THE JIIVER. l!u! ! % channel, their leaf withers ; and, if a long season of spiritual drought follows, they become dry and barren, 60 that no appearance of spiritual life remains. But mark how different the description of the true child of God : " He shall be as a tree planted by the rivers of water." This figure appears to have been taken from the practice of cultivating trees. They are removed from the wild state in which they spring up, and their roots firmly fixed in a spot of ground cultivated and prepared to facilitate their growth. So the Christian is taken from a state of nature, which is a wild, un- cultivated state, and placed In a state of grace, by the side of the river, which flows from the throne of God and the Lamb. But this tree also " spreadeth out her roots by the river." When the roots of the tree are spread out along the bed of the river, it will always be supplied with wat<^r, even when the river is low. This steadiness of Christian character is elsewhere spoken of under a similar figure: "The root of the righteous shall not be moved;"* " He shall cause them that come of Jacob to take rooip " Being rooted and grounded in love." Hence the prophet adds that the heat and the drought shall not affect it ; but its leaf shaU he green^ always growing j and it shall not cease to bring forth fruit. And throughout the Scripturt'S the righteous are represented as bringing forth fruit : *' And the remnant that is escaped out of the house of Judah shall again take root downward, and bear fruit upward." Here is first a taking deep root downward or the sanctification of the faculties of the soul, by which new principles of action are adopted; and a FALSE BLOSSOMS. 25 ng season of y and barren, amains. But ! true child of the rivers of n taken from are removed up, and their uUivated and the Christian is a wild, un- grace, by the hrone of God ideth out her f the tree are vill always be is low. This «rhere spoken the righteous e them that f rooted and Eidds that the ; but its leaf hall not cease he Scripturt'S y forth fruit : r the house of md bear fruit lot downward r the soul, by )pted; and a bearing fruit upward, or the exercise of those prin- ciples, in holy affections and corresponding outward conduct Again, « Israel shall blossom and bud, and till the face of the world with fruit." The bud and blossom are the first exercises of Christian experience But every tree bears a multitude of false blossoms, which, by the superficial observer, may not be distin- guished from the true. They may for a time appear even more gay and beautiful. As it appears in full bloom. It would be impossible for the keenest eye to discover them. But as soon as the season arrives for the fruit to begin to grow, these fliir blossoms are withered and gone, and nothing remains but a dry and wilted stem. So, in the first stages of Christian experience, there are many counterfeits. But the real children of God shall not only bud and blossom, but hey shall "Jill tl^face of the world with fruits In thebong of Solomon the Church is compared to «an n orchard of pomegrailites, with pleasant fruits^ The : pomegranate is a kind of apple. The tree is low, but ^^reads Its bmnches, so that its breadth is greater than |J, while his good works spread all around him. The #lossomB of this tree are large and beautiful, fbrmin. no fruit follows. So the double-minded hypocrite ^n^^ forth no fruit. The pomegranate ^ ^edingly beautiftil and delicious, and so t^ real !!:^'!;^f 7?^ ^Z ^" ^f beauty and loveliness. -a-..n .J. .aurch is said to lay up for Christ a» man- ner of pleasant fruit, new and old. ^But haeMidmg 26 FRUIT-EEABING THE TEST. lemel is called an empty vine, bringing forth fruit unto himself. Here we may distinguish between the appa- rent good fruits of the false professor and of the real Christian. The latter does every thing for Christ. He desires the glory of God and the advancement of Christ's kingdom; and this is his ruling motive. But the former, though he may do manj things good in themselves, yet does them all with selfish motives. His ruling desire is lo gratify himself, and to promote his own honour and interest, either in this world or in that which is to come, T\iQ fruit which his people bring forth is that on which Christ chiefly insists, as a test of Christian character. ** Every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit." He compares himself to a vine, and his followers to branches; and informs them that every branch which beareth not fruit shall be taken away. In the passage quoted from the first Psalm, the Irighteous is said to bring forth fruit in his season. And in the 92d Psalm and Uth verse, it is said, " They shall still bring forth fruit in their old age; they shall be fat and flourish- ing/' thus exhibiting a constancy of fruit-bearing, and an uninterrupted growth, even down ta old age. But what is meant by bringing forth fruit in his season? Paul says, " The fruit of the Spirit is in all goodness, and righteousness, and truth." Hence we conclude that bringing forth fruit in season must be carrying out the principles of the gospel inta every part of our conduct. In another place, the same apostle inform3*%a more particularly what are the * NATDBB OP LOVE, 27 fruiteof the Spirit: "love, joy, peace, long-sufferin.,, gentleness, goodness, faith, meekness, temperance'" Let us, then, carry out these principles, and see what mfluence they mil have upon the Christian character Love B something that can befeU. It is an outgoinc of heart towards the object loved, and a feeling of union with it. When we have a strong affection for a fnond, it ,s because we see in him something that .s lovely We love his society, and delight to think of h.m when he ,s absent. Our minds are continually upon the lovely traits of his character. So ought we Io,e God The ground of this love should be the mfimte punty, excellence, and beauty of his moral perfection^ He is infinite loveliness in himself. There ^ such a thing as feeling this love in exercise. In able for a person to exercise a feeling "a^ .trong as dea h, and yet not be sensible of it? Love takes hold of eve^ faculty of soul and body. It mjt, ^he^ ettled and ab.dmg nature of l.ve are represented by such strong language as this: "Many waters canno! quench love neither can the floods drown it." sZ- ly thu can be no fitful feeling which comes and goes at extraordmary seasons It must be a settled and abidmg pnncple of the soul, though it may not alwZs he accompamed with strong emotion. We may soml ZjfZ ■ . f' ''"'''* P™"^'^ "f esteem and preference is abiding; and our attention needs o^y III 28 EXPERIENCE OF DAVID. to be called to the lovely traits in our friend's clnrac- ter to call forth emotion. David, under the influence of this feeling, breaks forth in such expressions as these : " My soul thirsteth for thee ; my flesh longeth for thee ;" " As the hart panteth for the water-brooks, so panteth my soul after thee, O God ; my soul thirsteth for God, for the living God ;" " My soul longeth, yea, even fainteth, for the courts of the Lord; my heart and my flesh crielh out for the living God ;" " My soul hreaheth for the long- ing it hath unto thy judgments at all times.^' Surely there is no dulness, no coldness, in such feelings as these. They accord with the spirit of the command, " Thou shalt love the Lord thy God with all tlyne heart, and with all thy soul, and with all thy might.'' And this was not, with the Psalmist, an occasional lively frame. This soul-breaking longing was the habitual feeling of his heart ; for he exercised it "at all times." And what was it that called forth these ardent longings? Was it the personal benefits which he had received, or expected t^ receive, from God? By no means. After expressing an earnest desire to dwell in the house of the Lord all the days of his life, he tells us why he wished to be there : " To behold the beauty of the Lord, and to inquire in his temple."" The object of his love was "the beauty of the Lordf' doubtless meaning his moral perfec- tions. Intimately connected with this was his de sire to know the will of the Lord. For this he wis ed to " inquire in his temple" And whenever love of Cod is genuine, it will call forth similar de- .^ M hii ritOITS Off LOVE. end's charflc- 29 !l™: .1';' rf"^-'"''"' "I'o^^ very breath U love. saye, • Th,s 13 the love of God, that we i«™ A£, „„. «a«<^.«,..» The child that loves his Z^ZZ delight m do.ng whatever pleases them. But the tt I 7"^ ''"'' ^^ P"'"'' °"'y ■« ''« ^'P^ot^ to be benefited by then., will always do as little as possible for then, and that little unwillingly. So in our relations with God. The self-deceived may have a kind *f love to God, because ho thinks himself ., peculiar object of divine favuur, and because he still expects greater blessings. But this does not lead him o delight ,0 the commands of God. He rather es- teems them a task. His heart is not in the doing of them; and he is willing to make them as light m po^ible. But the true Christian Mi,,,u i„ ^ ,,„ of God; and the chief source of his grief is that ha falls so far short of keeping it. _ Again if we love God, we shall love his image, Every one that loveth him that begat, loveth him also that IS begotten of him." Our love to Christia^ f genuine must arise froi|the resemblance which they bear o Christ, and n^from the comfort Ihch "0 enjoy in their society, nor because they appelr friendly tons. This false professor. aUo feel ifwe truly exercise that love, we shall be willing to make personal sacrifices for their benefit. We a« direc W to love one another a, ChrUc loved us. And how did Christ ove us! ffe laid rfo« k;, Hfifor ;„. And the beloved apostle says, we ought, in imitation", ^. -to iay down our lives for the brethren;" that «, rf occasion require it. Such is the strength of V 30 SPIRITUAL JOr. that love, which we are required to exercise for our Christian brethren. But how can this exist in the heart, when we feel unwilling to make the least sacrifice of our own feelings or interests for their sakes? But there is another kind of love required of us— the love of compassion, which may be exercised even towards wicked men. And what must be the extent of this love? There can be but one standait. We have the example of our Lord before us. So intense was his love, that it led him to sacrifice personal ease, comfort, and worldly good, for the benefit of the bodies and souls of men; and even to lay down hi3 life for their salvation. "Whilst we were yot sinners, Christ died for us." Thus must we lay our- selves out for doing all we can to relieve the sufier- ings and save the souls of our fellow-men. Another fruit of the Spirit is jor. We are com- manded to rejoice in the Lord at all times. If we have a proper sense of the hoUness of God's moral character, of the maje^ and gloiy of his power, of the infinite wisdom ^Ifich shines through all his works, the infinite rectitude of his moral government, and especiaUy of that amazing display of his love in the work of redemption, it wiU fill pur hearts with JOT XJNSPEAKABLB AND FULL OF GLORY." Nor is re- joicing in God at all inconsistent with mourning for am. On the contrary, the more we see of the Divine character, the more deeply shall we be abased and humhled before him. Snva Tnb «t v.-- v.- i « the-, by the hearing of the ear; but now mine eye PEACE OP MIND. 31 jrcise for our exist in the ke the least sts for their lired of us — cercised even e the extent ndaiil. We So intense Bee personal e benefit of to laj down ve were yet we lay our- i the sufFer- Te are com- mes. If we jrod's moral his power, ugh all his government, his love in hearts with Nor is re- Jurning for the Divine ibased and c liuaru 01 V mine eye mth thee. Wherefore, I abhor myself, and repent in dust and ashes." It was a ugU of God which brought this holy man so low before him. Another fruit of the Spirit is PEACE-peace with rfod, and peace with man. The impenitent are at war with God; there is therefore no peace for them God ,8 angry with them, and they are contending With him. But the Christian becomes reconciled to God through Christ. He finds peace in believing in him. The Lord is no longer a God of terror to him but a "God of peace." Hence the gospel is called the way of peace," and Christ the « Prince of i oace." Jesus, in his parting interview with his beloved dis- ciples, says, "Peace I leave with you; my peace I give unto you." Righteousness, or justice, and peace, are eaid to have met together, and kissed each other. We have peace with God, through our Lord Jesus Christ." We are brought into a state of reconcilia- tion with God, attended with a settled feeling of com- placency towards his government. This begets a serene and peaceful disposition of heart But this gracious work of the Holy Spirit does not stop with these exercises of the mind. It must be carried out m our intercourse with others, and our feelings to- wards them. Whatever is in our hearts will manifest Itself m our conduct. If we exercise a morose, sour, and jealous disposition; if we indulge a censorious spirit, not easily overlooking others' faults; if we are easily provoked, and irritated with the slightest of- fence; if we indulge in petty strife and backbiting — surely the peace of God does not rule in our hearts. 32 TWIN-GEACES. Meekness is a twin-sister of Peace. It is a temper of mind not easily provoked to resentment; or, as the word signifies, easiness of mind. The term for a meek man, used by the Romans, signified tised to hand, in allusion to the taming of wild animals, which the cultivation of this grace truly resembles. It is the bringing of our wild and turbulent passions under control. It is an eminent work of the Spirit; and we may judge of our spiritual attainments by the degree of it which we possess. The Scriptures abound with exhortations to the cultivation of it. It is preemin- ently lovely in the female character. Hence Peter exhorts women to put on the ornament of a meek and quiet spirit, which is in the sight of Ood, of great price. Long-suffering and Gentleness are twin-daughters of meekness. Long-suffering i? godlike; it is an im- itation of the forbearance of God towards his rebel- lious creatures. He is long-suffering and slow to anger. He does not let his anger burn hot against sinners till all means of bringing them to repentance have failed. Oh ! how should this shame us, who can- not bear the least appearance of insult or injury from our fellow-sinners without resentment! But, if we would be the children of our Father in heaven, we must learn to bear ill-treatment with a forbearing and forgiving temper. Gentleness is one of the most lovely of all the graces of the Spirit. It is a " softness or mildness of disposition and behaviour, and stands onnoged to harshness and severity nride and arrogance." " It corrects whatever is ' offensive in ♦ I thf GOODNESS. — FAITH. 33 It is a temper lent; or, as the le term for a jnified used to animals, which sembles. It is passions under Spirit; and we by the degree ss abound with It is preemin- Hence Peter mt of a meek hi of Ood, of ;win-daughter3 e; it is an im- ards his rebel- and slow to rn hot against to repentance le us, who can- or injury from I But, if we in heaven, we I a forbearing s one of the pirit. It is a behaviour, and 'ity pride and 3 'offensive in our manner, and, by a constant train of humane attentions, studies to alleviate the burden of com- mon misery." The constant exercise of this spirit IS of the greatest importance to the Christian who would glorify God in his life, and do good to his fellow-creatures. Goodness is another fruit of the Spirit. I suppose the apostle here means the same that he expresses in another place by "bowels of mercies and kindness" It is doing good both to the bodies and souls of others as we have opportunity. « Be kindly affectioned one to another." " Be ye kind one to another, tender- hearted." This is a distinguished trait in the Chris- tian character. It shone forth in all its loveliness iu our Divine Redeemer. He went about doing good So ought we to imitate his example. It should be our chief aim and study to make ourselves useful to others for we thereby glorify God. If we have the Spirit of Christ, this will be our " meat and drink." Another fruit of the Spirit is Faith. "Faith ia credit given to a declaration or promise, on the au- thority of the person who makes it;" including the idea of confidence in such person, and reliance upon his word. It is a common principle of action in the ordinary affairs of life, in the transaction of which peo- ple act according to their faith. If a person believes that his house is on fire, he wiU make ha^te to escape If a man believes a bank note is good, he will receive It for Its professed value. If the merchant believes -at his customer is able to pay, he will give him goods upon credit That faith which is the fruit of # |kt: 34 FAITH. the Spirit is a hearty belief of all the truths of God's word, including not only the idea of confidence in hira, but a love of the truth, and a hearty acquiescence in the will of God declared in it. Faith in Christ in- cludes also the idea of trust, or reliance upon hira for salvation. In proportion as we believe the truths of God's word, in the sense here specified, we shall act accordingly. One reason why the sinner does not re- pent and turn to God is, that he does not fully believe the word of God as it applies to himself He may believe some of the abstract truths of the Scriptures ; but he does not really believe himself to be in the dreadful danger which they represent him; or, if his understanding is convinced, his heart is so opposed to the truth that he will not yield to it. The reason why Christians live so far from the standard of God's word is, that their belief in the truths contained in it is so weak and faint. We all profess to believe that God is everywhere present; yet we often complain that we have no lively sense of his presence. The reason is, we do not fully and heartily believe this truth. So strong and vivid is the impression, when this solemn truth takes full possession of the soul, that the apostle compares' it to "seeing him that is invisi- ble" Now, but for our unbelief, we should always have such a view of the Divine presence. 0, with what holy awe and reverence would this inspire us! On examination, we shall fin' that all the graces of the Spirit arise from faith, and all our sins and short- comings from unbelief It is a belief of the moral ex- cellence of God's character which inspires love. It is TEMPERANCE. 35 iruths of God's ifidence in him, cquiescence in 1 in Christ in- i upon him for ! the truths of I, we shall act 3r does not re- ot fully believe self. He may he Scriptures ; ' to be in the him; or, if his is so opposed . The reason idard of God's sontained in it believe that ften complain resence. The Y believe this )ression, when rthe soul, that that is invisi- should always ace. 0, with is inspire us! the graces of ins and short- flic lUUiai UA" ;s love. It is a belief of our own depravity, and the exceeding sm- fulness of sin, which creates godly sorrow. It is a I strong and lively faith in all the truths of the Bible which overcomes the world. "This is the victory \ that overcometh the world, even our faith." It is an ^ unshaken belief in these truths, presenting the glories ^ of heaven just in view, which supports the Christian m the dark and trying hour of death. It is the same belief which makes him "as bold as a lion" in the J performance of his duty. This is what supported the martyrs, and enabled them cheerfully to lay down their lives for Christ's sake. It is this which must support us in the Christian warfare; and our progress will be m proportion to our faith. Temperance is another fruit of the Spirit. This consists in the proper control of all our desires, appe- tites, and passions. The exercise of this grace is of vital importance, not only as it concerns the glorv of God, but our own health and happiness. Thus we see the beautiful symmetiy of the Chris- tian character, as it ex^-^ds from the heart to all our actions, in every relation of life. * *• 36 CHASITT. CHAPTER IV. CHAEITY. Although I have dwelt at considerable length up- on the fruits of the Spirit, yet so deeply do I feel im- pressed with the excellency and amiable sweetness of the grace of charUi/, that I am constrained to com- mend it to my readers in a distinct chapter. Charity is the queen of the graces, excelling even faith and hope, and enduring when all those gifts which add brilliancy to the character shall cease their attrac- tions; and, though you may not possess great personal charms, superior accomplishments, or great powers of mind, yet, if you do but " put on charity," you will, like the blessed Saviour, "grow in favour both with God and man." The apostle calls charity the " bond of perfectness;" "alluding to the girdle of the Orientals, which was not only ornamental and expensive, but was put on last, serving to adjust the other parts of the dress, and keep the whole together." It is a bond which holds all the Christian graces in harmonious union, and, by keeping them together, secures a permanent completeness and consistency of character. Without the girdle, the flowing robes of Oriental dress would CHARITY DESCRIBED. 3T present a sad appearance, hardlj serving the purposes of decency. So the Apostle concludes that the most brilliant gifts and heroic actions are all nothincr with- out charity. " Charity, however, 13 not to be understood in the popular sense of almsgiving. It is the same word which is elsewhere rendered love. It means a bene- volent disposition of heart,-love to God, and good- will to man,— diffused through the whole character and conduct. But my principal object, in this chap- ter, will be to consider it in its manifestations in our tmtercoui-se with our fellow-men; taking Paul's de- scription of this grace in the thirteenth chapter of First Corinthians, and applying it so as to discover {negatively what conduct is inconsistent with charity and positively the effect of charity on the human cha- ! racter. ^ The apostle says, « Charity suffereth long, and is [ kmd; charity envieth not; charity vaunteth not it^plf • [is not puffed up; doth not behave itself unseemly- I seeketh not her own ; is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the f truth; beareth all things, believeth all things, hopeth \ all things, endureth all things." ' I. Charity suffereth Img. It will endure ill treat- ment, and prefer suffering to strife. It will not resent the first encroachments, but patiently bear with inju- ries aa long as they can be borne. If charity reigns m your heart, you wiU consider how many and aggra- vated are your own offences against God, and yet that his long-suffering bears with your perverseness. and'' -* 1 1 :j| ii''| *• !i|P! ,1' 38 « LONG-SUFFEEING. — KINDNESS. he is daily loading you with benefits; and shall you be impatient of the slightest offences from a fellow- worm? Consider, also, how liable you are to encroach upon the rights of others, and to try their patience by your infirmities. Do not, therefore, be hasty in the indulgence of hard thoughts of others, nor impa- tient of their faults and infirmities. How much con- tention and strife might be avoided by a little forbear- ance! And who is there so perfect as not sometimes to need it to be extended toward himself? The ills of social life are greatly mitigated by the exercise of mutual forbearance; and they find no place under the sweet reign of charity. II. But charity not only suffereth long, but is kind. " It is benign, bountiful, courteous, and obliging.'' Br<; why did the apostle couple these two dispositions together ? « Charity mffereth long, and is kind.- Evidently, because long-suffering, without kindness, would be unavailing. If you bear with the injuries or supposed offences of another, and yet suffer your mind to be soured, and your kind offices remitted, the wound will corrode and inflame till it breaks out with tenfold violence. But benignity of temper, and the constant practice of friendly offices and benevolent ac tions, will disarm ill-nature, and bring the offender to see tne folly of his conduct. « A soft answer turneth away wrath, and the kind treatment of an enemy wiU pour coals of fire on his head." What can be more lovely than a kind and obliging disposition, which de- lights in occasions and opportunities of contributing to the comfort and happiness of others? This disposi- ESS. ; and shall you from a fellow- are to encroach y their patience •re, be hasty in thers, nor im pa- How much con- ' a little forbear- 5 not sometimes nself? The ills by the exercise no place under ng, but is kind. and obliging.' two dispositions AND IS KIND." ihout kindness, th the injuries yet suifer your 38 remitted, the breaks out with mper, and the benevolent ac- the offender to mswer turneth an enemy will r can be more ion, which de- f contributing This disposi- KINDNESS. — ENVY. fL •^ % S9 tion adorns with peculiar grace the female character. Solomon, describing a virtuous woman, says, « In her tongue is the law of kindness." If you cultivate this disposition at all times, and in all places, your presence will add a charm to every circle; you will honour your Master, and your ability to advance his cause will be greatly enhanced. In your efforts to do good with the law of kindness in your lips, you can pene- trate where, without it, you could gain no admittance; and, m your expostulations with the impenitent you can reach the heart by the exhibition of a kind and tender spirit, where otherwise you would be repulsed like the seven sons of Sceva» who presumptuously at- tempted, in imitation of Paul, to cast out devils in the name of Jesus. Especially is this disposition re- quisite in a Sabbath school teacher. Without it he can accomplish very little. Children cannot be won without kindness. If, then, you would be successful m this enterprise of love, cultivate a tender regard for the "little Iambs," and be kind to them whenever you meet them. Never see a child in trouble without re- heving him; or, if you can do no more, show your sympathy for his sufferings by such kind offices as are within your power, III. Charity envieih not. It is not grieved, but gratified, to see others more prosperous and wealthy, more intelligent and refined, or more holy. The ex- tension of holiness and happiness is an object of re- joicing to the benevolent mind, without regard to self. There are some persons who are always j|)mpli am- 1% ,i!,i J : 4t ENVr. ing of the rich, and fretting about tho aristocratic spirit of those whose rank and station, education, or mental endowments, place thorn in any respect above themselves. This is a sure indication of an envious spirit. There may be, in these respects, some ground of complaint. But place these persons in the situation of those of whom they complain, and, where the latter are proud, the former would probably be aristocratic; and, where these are aristocratic, those would be ty- rannical. An envious disposition argues, 1. J want of self-re- spect If we respect our«?elves, we shall not desire the foctitious importance arising from wealth, so much as to grieve that others havo more of it than ourselves; nor shall we be willing lo concede so much merit to the possession of wealth, as to suspect those who have it of esteeming us the less because we have it not. 2. It argues a want of benevolence. The truly benevolent mind desires the increase of rational enjoyment, and will therefore rejoice in the happiness of others, With- out respect to his own. 3. It argues a want of mag- naniviity: The truly great will rejoice in the intel- lectual and moral elevation of others, as adding so much to the sum of human excellence. But the envious person cannot bear to see any other one ele- vated above himself. This is the spirit that brought Haman to the gallows, and Satan from the seat of an archangel to the throne of devils. 4. It argues a narrow, selfish spirit,— a little and mean mind. The law of G^ requires us to love our neighbour aa our- ENVY. — VAUNTING. tho aristocratic n, education, or y respect above of an envious s, some ground in the situation 'here the latter DC aristocratic; 3 would be ty- want of self- re- not desire the th, so much as han ourselves; ch merit to the who have it of it not. 2. It alj benevolent njojment, and F others, with- want ofmag- in the intel- as adding so ce. But the ther one ele- that brought he seat of an It argues a mind. The ibour n-«t niir- 41 selves; and reason sanctions the requisition. But the envious person will hate his neighbour, because he ia not permitted to love him less than himself. I^you regard your own happiness, I conjure you to suppress the first motions of this vile and hateful temper; for, while indulged, it will give you no peace; its envenomed darts will rankle and corrode in your bosom, and poison all your enjoyments. It is a dis- p jsition which can never be satisfied, so long as there is a superior being in the universe. It is aimed ulti- mately at the throne of God; and the envious person can never be happy while God reigns. The effects of this disposition upon human character and happiness are^ strikingly illustrated in the story of Haman, which I commend to your serious attention. Culti- vate, then, the habit of being pleased and gratified with the happiness and prosperity of others; and con- stently seek the grace of God, to enable you to exer- cise benevolent feelings toward all, but especially those who are elevated in any respect above you. ^ IV. Charity vaunteth not xUelf (or, as in the mar- gin, is not rash,) is not pufed up. « It does not act precipitately, inconsiderately, rashly, thoughtlessly." Some people mistake a rash and heedless spirit for genuine zeal; and this puffs them up with pride and vain-glory, and sets them to railing at their betters in age, experience, or wisdom, because they will not fall into their views and measures. There is scarcely any trait of character more unlovely, especially in a young J. .., „.,,,„ a^it-wnvvii. ii me youth who is puffed up with a sense of his own consequence could but see i ) 1! 42 SELF-CONCEIT. irim the mingled emotions of pity and disgust which hia conduct excites in the bosom of age and wisdom, he would be filled with confusion and shame. You will hear such persona prating much of inde- pendence of mind. Thej profess to think for tb-m- selves, and form their own opinions, without respect to what others have thought, and said, and written. They would scorn to consult a commentary, to assist them in determining a difficult passage of Scripture, or the writings of a learned divine, to help them out of a theological difficulty. That would be subjecting their minds to the influence of prejudice, or betraying a want of confidence in their own infallible powers 1— which is the last idea they would think of entertain- ing. The long-cherished opinions of great, and wise, and good men, are disposed of with a sneer. You will hear them delivering their opinions pragmatically, . id with strong assurance, on points of great difficul- ty, which good men, of the greatest learning and ability, have approached with diffidence; and boldly advancing ideas which they suppose to have origin- ated in the depths of their own recondite minds, which they are afterwards mortified to learn are but some old, cast-off, crude theories or speculations, which had been a hundred times advanced, and as many times refuted, before they were born. But the matters appear so plain to them, that they cannot imagine how any honest mind can come to any other conclusions than those to which they have arriv d. Hence they are ready to doubt the piety of all who differ witl* them, if not to assume the office of judge. TRUE INDEPENDBNCB. 43 and charge them with insincerity or hypocriaj. But their strong confiJence in their opinions arises from superficial and partial examination, and overlooking objections and difficulties which readily occur to the well-balanced and discriminating mind, which haa thoroughly investigated the subject in hand. Yet I would not be understood to recommend im- plicit submission to the judgment and opinions even of the greatest and best of men. This is Popery. The mind must be convinced before it yields absent to any position. But it would be the height of self-conceited arrogance for any person, but especially for a youth, to presume himself tou wise to gain instruction from' the writings of ni.. who have devoted their lives to the investigation of truth; or summarily to set aside as unworthy of his attention, opinions which have been embraced by the greatest and best of men for successive generations. Nor does it argue any un- common independence of mind; for you will general- ly find such persons arranged under the banner of some one of the various schools of theology, morals philosophy, or politics, and following on with ardou^ the devious course of their leader, receiving whatever falls from his lips as the voice of an oracle, and run- ning with enthusiasm into all his extravagances. Like the vane upon the spire, that lifts up itself with proud eminence to the clouds, they are ready to be carried aboufe^y every wind of doctrine. Whereaa true independence of mind consists in weighing evi- dence and argument impartially, and forming a de- cision independent of prejudice, party feeling, pride »i !i 44 UNSEEMLINESS. of opinion, or self-will; and, when coupled with hu- mility, it will always rejoice to receive instruction from any source. The person who knows himself will be deeply humbled under a sense of his own weakness and ignorance, and will advance his opinions with modesty, while he treats the opinions of others with becoming respect. V. Charity doth not behave itself unseemly. It does not disregard the courtesies of life, nor break over the bounds of decency and decorum, but pays a strict regard to propriety of conduct, in all circum- stances. There are many unseemly things which ren- der the conduct of any person repulsive and disgust- ing. Forwardness, or a disposition to be conspicuous, is unseemly, especially in a young person. It is, indeed, the duty of every one to be always ready to engage in every good work; and it is wrong to be back- ward, and refuse to co-operate with others in carrying on any useful enterprise. But the heart is deceitful; and, while we satisfy our consciences with the idea that we are going forward in the discharge of duty, we may be but feeding our own vanity, by bringing ourselves into notice. A humble Christian has a low estimate of his ability to do good, and is gener- ally disposed to prefer others, as better qualified than himself, to occupy any conspicuous post. " In honour preferring one another." He will therefore be modest and retiring; though, when the course of duty is plain, he will by no means shrink from it. " The righteous are bold as a lion." There are several characteristics. FOKWARDNESS. 4d however, which distinguish the forward and unseemly spirit. He is jealous and testy. You will hear him complaining of the aristocratic spirit of others; and, if he is not noticed as much as he thinks he deserves,' he will take offence. He will rarely be found cordially cooperating with others in any good work, unless he is foremost in it himself. If you wish to secure his aid, or forestall his opposition, you must be careful to consult him before you undertake any enterprise. Sliould you neglect to do so, however good your ob- ject, or well chosen your measures, you may expect him to find fault and throw obstacles in the r/ay at every step of your progress. Such persons often ex- hibit a fiery zeal and a restless activity; but they are never roused except for the promotion of an object with which self is in some manner identified. To assume, in a dictatorial manner, to catechize others, as to their views on any subject, especially if they are older than yourself, is unseemly. You will meet with some persons who seem to take it for granted that they have a right to call you to account for your opinions, and to determine authoritatively your claim to the character which you profess. I do not question the propriety of kind and modest inquir- ies as to the opinions and views of others; nor of en- deavouring, by fair and candid arguments, to convince them of what we suppose to be their errors. But then, we must never forget that they are our equals, possessing the same right to judge of the truth with w«i«».iTvo, aHvA ttuuuuuiauie lor their errors to the same !ir 46 MODESTY. 01 a dogmatical or a dictatorial spirit m speakmg « company, or to give adrice with confi- conduct of their superior in age, wisdom, or ex- perience Elihu, although a man of snperio know- IJI h« aged friends had ceased; for he said, "Days *o«M speak, and multitude of yea« should uZ sdv« M- ^"""S P*"™^ «'»>etimes render them- 1^ "f"!^"".''? ^-ch -nseemly conduct. Ue prophet Isaiah gives this as one of the marks of a degenerate age, that "the child shall behave h mself « Oegets a selfish, jealous spirit You never hmr tl,;,. :^:izi "'^'^ '"^ '^ » Tieidinrs^Th upon ht riZ"" "■ '""' "*' '^'«' encroachmen wavs I« e2^ i'-"" '"''''™'^ =P'"'' """b "« al- ways be embroiled m some difficulty or other. All coarseness, grossness, or rudeness, of character « unseemly; and the declaration that charity doth not behave unseemly, conveys the idea of an eLt^ P«priety of deportment, free from evei^ hi g' de tJ!: t^ "f ''^ ""^ *"• "««• " « not selfish The temper here described is inculcated in a belutifui m»ner m Paul's Epistle to the Philippians He t DISINTEEESTEDNE8S. 47 horts them, in lowliness of mind, each to esteem other better than themselves; and not to look exclusively on their own things, but also on the things of others; and then commends to them the example of our Lord, who, though King of kings, humbled himself to the condition of a servant, enduring hardship, contumely, and an ignominious death, for our sakes. This does not mean that we are not to love ourselves at aU, nor be entire! ' regardless of our own interests; for the rule whic. iuires us to love our neighbour as ourselves, rec - r-33 the right of self-love; and the command, « Thou Shalt not steal," establishes the right of private property. But it forbids us to make our own interest and happiness our chief concern, to the disregard of the rights of others and the general good; and re- quires us to make sacrifices of feeling and interest for the^ benefit of others, and even sometimes to prefer their happiness and interest to our own. This is the spirit of genuine benevolence; and the exercise of it ^ill impart far more elevated enjoyment than can be denved from private advantage. Were this disposition in exercise, it would cut off all ground of envy and jealousy; it would remove the cause of most of the contentions that arise in society, and mitigate, in a wonderful degree, the ills of life! It lies at the foundation of all social enjoyment. The reciprocity of mutual afi-ection depends upon the ex- ercise of a self-sacrificing disposition; and the society where this does not exist is intolerable. Nor is it feeling or interest alone that tnnsf h^ m«-« -r ihere is yet a more difficult sacrifice to be made, 48 8ELPISUNES8. before we can be, in any considerable degree comfor table companions. ItutU eacrijke oftfeX r^' W, and compels oonacienc?;: cL^'bT^ h^norhi:;ir at7 -r ''"" "''-' «-^»- .ieidrfsj doi;.^ :irncrt:\f f "^^ ''"' *v,, -x , ""^"e> Violence to that ever-wnlfAfi.i sX ::* tr "*-=« '^ "^^ p--*^^ -^ -it o^^w..fara3r,rdot\rnSr^ri;i^ o™ In, / *" "'''"'""* '«">^^^«'=e to our z r^diXrrrdt o: ot:r ^^t'^ or hj i Lt nre"'^ H '" "T'^ ""^ ''^«■- own W...=. r ^ ""P^ himself up in hi, own »n „ ^ '""'''* «''""y ■"«»' no Jaw but his own wul. He has a little world of his own in which he hves, and moves, and has his bein^ He 1^ GOOD-NATURE. 49 service. You might as well walk for pleasure in a prove of thorn-bushes, or seek repose on a bed of net- tles, as look for comfort in the society of selfish per- sons. VII. Charity is not easily provoked. « It corrects a sharpness of temper, and sweetens and softens the mind." It does not take fire at the least opposition or unkindness, nor "make a man an ofi^ender for a word." One of the servants of Nabal described his character in this significant manner: "He is such a son of Belial that a man cannot speak to him." There are many such sons and daughters of Belial. They are so sulky and sour, so fretful and peevish, that you can hardly speak to them but they will snap and snarl like a growling watch-dog; and if they were equally dangerous, it might not be less necessary to chain them. All this is the opposite of charity. The qual- ity here negatively described may be summarily com- prehended in the term good-nature; but in a more elevated sense than this term is usually employed, it being the fruit, not of natural amiableness, but' of gracious afi'ection. This temper is essential to any considerable degree of usefulness. If you are desti- tute of it, your Christian character will be so marred, as in a great measure to counteract the influence of your positive efforts. A bad temper, even in con- nection with many excellent qualities, may render a person an uncomfortable companion, and an intolera- ble yoke-fellow; thus bringing great reproach upon the cause of Christ. Nor np^d nn^ /^«e «--„-- t..-. self on the ground of natural disposition; for the 60 JEALOUSY. IM H! Thl'' '•"r,^' "% gn«>e is sufficient for thee" -^irriitr ''.™' ' " '^--^^ ^" »» «»' turai corruptions; and we are required tn I«Tr oo-^ others *l,on « • ^^ °^" °' « to ourselves and of are the coals ofTr'hth Cr ' ""' "■*'" «»">«•" A iealou, 1 , ^ * ""'' vehement eood-humon^d rj SetnlT""'' "''*»• -» Offence. He '^^^Z^uZ'^^^:: ^^^T^''^'^^ character; so that a sin«.l. r -ui of human ''i«ec.ip;ath:::nT^t t.e:c^t^'^^^ «a»% complaining „f the degenerTof 1 r'" and especially of the corruption of t^ f . ^'""^ can see nohod, around hiTX X^ni tt' '^ fore he comes to the concln-ion tLTT ■ '^*"" "e piety in the worlH fiJ- f"'' " ""^ '"" • '-S''""'^ that, were he to nt for thee." 7 for all our ^ to lay aside y besets us. t suspicious, luivocal con- 1 suffer it to iividual, but 3s and coll- iding to an indisputable litful source rselves and " Jealousj," 2oals there- t vehement "snake in it intimate upon the they will 7 insulted, buke, or a ardonable of human ing fault, ' is inces- lie times, ^i for he »d there- very lit- re he to FAULTVFINDINO. 51 find a church of immaculate purity, his own connec- tion with it would introduce corruption. Should such a person conceive it to be his duty to tell you all your faults, woe betide you ! For, desirable as self-know- ledge is, it is no kindness to have our faults aggra- vated a hundred-fold, and concentrated before our minds, like the converging rays of the sun, in one focal blaze, nor poured upon our heads like the sweep- ing torrent, nor eked out like the incessant patterings of a drizzling rain. Thus did not Paul. When he felt it his duty to reprove, he was careful to commend what was praiseworthy, and to throw in some expres- sions of kindness along with his censures. And here, though it be a digression, let me conjure you never to undertake the unthankful office of censor. You will find some inexperienced persons who will desire you, as an office of friendship, to tell them all their faults. Be sure, if you undertake this with a friend, your friendship will be short. It will lead you to look continually at the dark side of your friend's character; and, before you are aware, you will find yourself losing your esteem for him. Very soon, you will beget the suspicion that you have conceived some dislike. If the cause is continued, this suspicion will ccTode and increase; and the result will be a mutual alienation of affection. However sincerely such an experiment may be entered upon, it can hardly fail, in the nature of things, to produce this result. It may, however, be said that we are bound, by our _ covenant obligations, to wutch over our ht^ethTefi. But there can scarcely be a greater misapprehension than 52 FAULT-FINDINO. to understand this dutv ir, i-u 'ook-out for the tt, ti'tr;;' ■"• "'^'-"' more marked and gla i„. Leot/of k"' "' '"'" ""« brethren. The in/u„ctbnfe "t "'tT'^'"'" »" are not reouired to ■>,.„ ' *"'• B"' "« ^bou, «i;:^?hir3:^rdrc?^ "".«" the faults „f „„ brethren O ,k ^ '''P°"''» -0 many cautions S„, medd ""'r'' """^ and against bein. busy-bodL u"""' '''•'P°»'«». We are admonishe Sthtrat" fr! ■""■"™""'- pursue a course nf lift. ;„ • » oretnren do not ti»n „,„/ inconsistent with their Chri,- ger of faU bg ill: 'Tr T ".**"'' "' " '^''"- wo a. re,uiL t^ luktl: ^Jt t st ""' upon them. But this is a ver/difft:: Tffa fit REJOICING IN INIQUITY. 53 an incessant or even the racter in our »ther trespass fcc. But we glass, and go nd exposing itrarj, there disposition, m's matters, and solem- injunction, 3ur himself of his dis- sometimes ding them ow-beating ncredulity, n; but he and that the truth, 1^ make it en do not Jir Chris- ding and '7 will bo 3 in dan- hus fall, luffer sin lir from that of setting up a system of espionage over their con- duct, and dwelling continually upvm their faults and deficiencies— a course which cannot long' be pursued without an unhappy influence upon our own temper The human mind is so constituted as to be affected by the objects it contemplates, and often assimilated to them. Show me a person who is always contemplat- ing the faults of others, and I will show you a dark and gloomy, sour and morose spirit, whose eyes are closed to everything that is desirable and excellent, or amiable and lovely, in the character of man; a grumbling, growling misa.ithrope, who is never pleased with any body, nor satisfied with any thing; an Ishmaelite, whose hand is against every man, and every man's hand against him. If there is nothing in the human character, regenerated by the grace of God, on which we can look with complacency and delight, then it is impossible for us to obey the sacred injunction, " Love the brethren." IX. Charity rejoiceth not in iniquity, but rejoiceth in the truth. One mark by which the people of God are known is, that they "sigh and cry over the abomi- nations that are done in the land," and weep rivers of water, because men keep not the law of God; while the wicked " rejoice to do evil, and delight in the fro- wardness of the wicked." But we may deceive our- selves, and be indulging a morbid appetite for fault- finding and slander, while we suppose ourselves to be grieving over the sins of others. Grief is a ten- — -,11.^^..,., ^ ij, jiicivo Lue ncan, aiiCi suuus aruUna it a hallowed influence. Hence, if we find ourselves u A BAD MARK. indulging a sharp, censorious spirit,-«arorlv oat.l, m gn^yng the„ and judging harshl/of th L l"' not to the fold of the good Shepherd. One of tS promment charaoterktios of an impenitent heart U » disposition to feed upon the fe,,!?. „, '"'"'■ ", reli»mn Tu , . i""" '"eiaultsofprofesborsof adml Lm^'' *''"i"^"'S^ 'hia disposition wiU not Ua^s Thet „ . ^^'" " "''' '"""^ "^ Chris- tians. They will condemn them with great severity and lament over the dishonour they brig upS S'on. Yet they catch at the deficiencies of Christiana ar.. It rt':%ittr:n'of^^^^^^^^^^^ "-"-^ ..t,ic,,„,_,:t»t!itr;ia.;^^ to urge at the portals of heaven. Thus they secreUv ttough pe.h^ i^ti„^„,y^ „ in^nTquU? Tre ensiol , '""^.^P"-"' ">at many who make high pretensions to superior sanctity rest their hones to ! great extent, on a similar foundation. TOth the kt ZttZ^l '"f f^' '' '■-^n-udif them C -h up a d ^ „^ «;^ They ar . , IZ r • '■'"'''"' "^ ""' ^If-righteous n,„.,M "l>o priaes aimseif on making no profession.and ;;» CEN80RIOUBNES8. 55 being as consistent aa those that do. If such persons do not rejoice in iniquity, it is, nevertheless, « sweet m their mouth," and thej "drink it in lik^ water." Their plea is that they do not speak of it with plea- sure, but with grief bear their testimony against it. But grief is solitary and silent. " He sitteth alone, and keepeth silence." Who ever heard of a mau'a proclaiming his grie'' to every passing stranger? The harsh and bitter spirit, which palms itself on the con- science as a testimony against sin, is but an exhibition of mipenitent pride. It bears not the most distant Bemblance of Christian humility and fidelity. " Breth- ren," says the apostle, "if a man be overtaken in a fault, restore such an one in the spirit of meekness; comidering tliyself, lest thm also he tempted." But, from the fault-finding and censorious spirit of some people, one would suppose it never came into their minds to consider whether it might not be possible for them to fall into the same condemnation; although an examination of the lamentable falls that have taken place might show a fearful list of delinquents from this class of persons. David, while in his fallen state, pro- nounced sentence of death upon the man in Nathan's parable, whose crime was but a faint shadow of his own. The Scribes and Pharisees were indignant at the wretched woman who had been taken in sin; yet they afterwards, by their own conduct, confessed them- selves guilty of the same crime. Judaa was one of your censorious fault-finders. He was the disciple that found fault with iVx^ f^n-^"" i.«~-*--i m--.., " — '"-jvi-.M-iicarteu iviiiry, lor ner ' affectionate tribute of respect to the Lord of life, be- 5C> APOSTATES. fore hig passion. He thought it a great waste to pour such costly ointment on the feet of Jesus, and that it would have been much better to have it sold and the money given to the poor. He was very compas- sionate to the poor, and a great enemy of extrava- gance; but, a little while afterwards, he sold his Lord for thirty pieces of silver. So, in eve- age, if you examme into the character of apostates, you will find that they have been noted for their severity against the sms of others, and particularly in making con- science of things indifferent, and pronouncing harsh Jiidgment against those who refuse to conform to their views. Especially will such persons be grieved with their brethren on account of their dress, or style ot living, or their manner of wearing the hair, or some such matter, that does not reach the heart. The humble Christian, who looks back to the "hole of the pit whence he was digged," and remembera that he now stands by virtue of the same grace that took his feet out of the "horrible pit and miry clay" will be the last person to vaunt over the fallen condi- tion of his fellow-creatures. He will look upon them witli an eye of tender compassion, and his rebukes will be administered in a meek, subdued, and humble spirit, remembering the injunction of Paul: "Let him that thinketh he standeth take heed lest he fall " But the spirit of which I have been speaking is not only carnal, but devilish. The devil is the accuser of the brethren. Charity not only rejoiceth not in iniquity, hnt poin- -^ —J-CvCx^ lu. the uufcu— IS giau of the success of onnrsTiAN jot. iFf the gospel, and rejoices in the manifestation of the grace of God, by the exhibition of the fruits of his Spirit in the character and conduct of his people. Hence it will lead us to lo<>V at the bright side of men's characters, and, if th.^- ^iv. i.nyevidence of piety, to rejoice in it, and glori:y Ood fo the manifestation of his grace in them, while o. over^.ok, or behold with tenderness and compassion, :.eir imperfections. And this accords with the feelings of the humble Chris- tian. He thinks so little of himself, and feels such a sense of his own imperfections, that he quickly dis- cerns the least evidence of Christian character in others; and he sees so much to be overlooked in him- self, that he is rather inclined to the extreme of credu- lity, in judging the character of others. He is ready with Paul, to esteem himself "less than the least of all saints;" and, where he sees any evidence of piety m others, he can overlook many deficiencies. I am persuaded that we are greatly deficient in the exercise of joy and gratitude for the grace of God manifested in his children. The Epistles of Paul generally commence with an expression of joy and thanksgiving for the p^>ty of those to whom he was writing. Even in regard to the Corinthians, among whom so many evils existed, he says, « I thank mv God always on your behalf, for the grace of God which IS given you hy Jems Christr But how sel- dom are we heard thanking God for the piety of our brethren ! X. Thus ^t\-r TurifVi Wn i-X- <• .» <• . . ' ••'"" ^^^ cAuupuon or tne first two heads, and a part of the last, we have had the ,..- d9 CO VEEINO FAULTS. ffative character of charity. We now come to its «o- sitive manifestations. Charity bearth all things; or, as it may be render- ed, covereth all things. The latter seems to be more agreeable to the context; for otherwise it would mean the same aa endureth all things, in the latter clause of the verse, and thus make a tautology; while it leaves a deficiency in the description, indicated by the pas- sage^ in Peter, « Charity shaU cover the multitude of sms." « Charity will draw a veil over the faults of others, so far aa is consistent with duty," in accord- ance with the spirit of the golden rule, which requires us to do unto others aa we would they should do to us; for who would like to have his faults made the subject of common conversation among his acquaint- ances? And, if it is contrary to charity thus to speak of the faults of individuals, it is not the less so to speak of the faults of masses of men, as of the clergy or of the church. The injustice is the more aggravat- ed, because it is condemning by wholesale. A mem- ber of the church of Christ, who speaks much of Its corruptions, is gu^ty of the anomalous conduct of peaking evil of himself; for the members of Christ's body are all one va him. It may sometimes be our duty to speak of the faults of others; but, where charity reigns in the heart, this wiU be done only in cases of unavoidable necessity, and then with great pam and sacrifice of feeling. The benevolent heart feels i.r the woes of others, and even compassionates their weakness and wickedness. It wiU desire there- fore. AH miinh aa r*(\a<^\y.\^ J.- l-.'-l- ii » CONFIDING IN OTHERS. 59 public gaze, unless the good of others should require their exposure; and even then, will not do it with wanton feelings. But these remarks apply with much greater force to the practice of Christians speaking of one another's faults. Where is the heart that would not revolt at the idea of brothers and sisters scanning each other's faults in the ears of strangers? Yet the relation of God's children is far more endear- ing than the ties of consanguinity. Suppose a family of children, all of them in some manner deformed, yet each possessing many excellencies of person. What would be thought of them, if they were always worry- ing themselves and complaining about each other's deformities 1 And what would be the effect on their individual dispositions and feelings, and on the peace and happiness of the family? Charity helieveth all things, hopeth all things. This is the opposite of jealousy and suspicion. ' It is a readiness to believe every thing in favour of others; and, even when appearances are very strong against them, still to hope for the best. This disposition will lead us to look at the characters of others in their most favourable light; to give full weight to every good quality, and full credit for every praiseworthy action; while every palliating circumstance is viewed in connexion with deficiencies and misconduct. Cha- rity will never attribute an action to improper motives or a bad design, when it can account for it in any other way; and, especially, it will not be quick to charge hvpocrisv and insiin°« ^^'^-^ Beem to be acting correctly. It will give credit to 60 DETRACTION. the professions of others, unless obviously contradicted by their conduct. It does not, indeed, forbid pru- dence and caution-" The simple believeth every word;^ but the prudent man looketh well to his going"— but it is accustomed to repose confidence in others, and it will not be continually watching for evil. A charitable spirit is opposed to the disposition to discuss private character. It will not willingly listen to criticisms upon the characters of others, nor the detail of their errors and imperfections; and it will turn away with disgust and horror from petty scan- dal and evil-speaking, as offensive to benevolent feel- ing. It is a kind of moral sense, which recoils from detraction and backbiting. Charity endvreth all things. This is nearly sy- nonymous with long-suffering; and yet it is a more comprehensive expression. Charity will endure with patience, and suffer, without anger or bitterness of feeling, every thing in social life which is calculated to try our tempers, and exhaust our patience. It is not testy and impatient at the least opposition or the slighter provocation; but endures the infirmities the unreasonableness, the ill-humour, and the hard language of others, with a meek and quiet spirit. XL Finally, charity is the practical application of the golden rule of our Saviour, and the second table of the law, to all our intercourse with our fellow-men diffusing around us a spirit of kindness and benevo- lent feeling. It comprehends all that, is candid and generous, bland and gentle, amiable and kind, in the tradicted bid pru- 'h everj 1 to his dence in hing for sition to 'Ij listen nor the d it will tj scan- mt feel- ils from UNIVERSAL PANACKA. 61 human character, regenerated by the grace of God. It is opposed to all that is uncandid and disingenuous coarse and harsh, unkind, severe, and bitter, in the disposition of fallen humanity. It is the bond which holds society together, the charm which sweetens social mtercourse, the universal panacea, which if It cannot cure, will at least mitigate, all the dkeLa of the social state. irly sy- a more re with ness of culated It is tion or 'mities, e hard it. tion of 1 table r-men, snevo- d and in the 62 HAEMOST OF CDKISTIAK OOAIIAOIBR. CHAPTER V. HARMONX OF OHEISIIAK OHAEACTER. NoTBiNo delights the senses like harmony. The eye rests w.th pleasure on the edifice which fa com- plete m aU .ts parts, according to the laws of archi- tecture; and the sensation of delight is stiU more exquisite, on viewing the harmonic.^ comhin.tioTof !f ,!! ■ , T *'"'' " '^^^'^ "'"> ">e harmony of musical sounds, and the palate is doU-^hted with Zr '*"• , ^"' '"'"' """^ "'^ cornice or colours of the rambow, and the eye is offended- re- move from the scale one of the m'usical sount a"d gwe undue prominence to another, and harmon; will become discord; and what codd be more insipid than a savouiy d,sh without salt? So it is with the ChrK tian character. Its beauty and lovdiness depr. • >„ the harmonious culture of all the Christian rraco, due proportion. If one is deficient, and anctl r too prominent, the idea of deformity strikes the m nd with painfu sensations, likeharah, discordant, mXl ^un^ or like the disproportionate combii^arn o HARMONY. 63 The apostle Peter, after exhorting to growth in grace, says, « And besides this, giving all diligence, add to your faith virtue; and ♦o virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, char- ity." He would have the new man r-row up with symmetrical prop'-tions, so as to ft-rm the "stature of a perfect man in Christ Jesus," not having all the energies concentrated in one member, but having the body complete in all its parts, giving a due proportion of comeliness, activity, and strength, to each. Thus he says, Add to your faith virtue. Bj faith I suppose we are to understand the elementary crinciple of the Christian character, as exhibited in regeneration; or the act which takes hoi ' -vf Christ. But we are not to rest in this. We are to add virtue, or strength and courage, to carry out our new principle of action. But this is not all. We may be fuU of courage and zeal; yet, if we are ignorant of truth and duty, we shaU make sad work of it, running headlong, first in- to this extravagance, and then into that, di-+,urbing the plans of others, and defeating our own, by a rash and heedless course of conduct. Young Christians are in danger of making religion consist too exclusively in emotion, which leads them to undervalue knowledge. But, while emotion is in- separable from spiritual religion, knowledge is no less essential to intelligent emotion. Ignorance is not the mother of devotion; and thouffh a nerson mav !.« «;n- oerely and truly pious, with only the knowledge of a 64 K SOIPIEDOR — TEMPEBANCE. few simple princij.Ies, jet, without a thoro».h and Chusfan cliamcter wii bo wo.!, and unstable, Lsilv d astray and " carried about b, eve,, v,iu.l ;f do 1 tnne K„„v,.Iodge is ato essential to a !ngh d6»-r.o of «fu ness. It expands and invigorate. L Xd plans use a,„ess with prudence and energy. But l.,.v,,Wg-e alone is not sufficient, nor even kno>vlt!(I,. 6 addo:l to ftjfl, t c Juuej 10 laith. Temperance must be added, as a regulator, both of soul and !, dy AU the appotues and passions, desires and emotions m^ ^e brongbt within the bounds of moderation ' 2] to temperance must be added paae,tce, that we may be enabled to endure the trials of thi^ life, and „ot ^famt under the chastening hand of our heaven y Father. As , ,s through much tribulation that we are to enter into the kingdom of heaven we have need of patience, both for our own comfo; aL f le!d?r":."' f «'""• ^"^^^ - g^«^ is more needful m the ordinary affai.^ of life, ft is tb, ^^ ter and ,t ,s m regard to these that patience works to be borne than the greater triab of life, becami it .s more difficult to see the hand of God r Tern But patience enables us to endure those thin "b cross the temp». with a calm, unrufflec' .!-' to en counter contr. :.;..iion^ nuh vexation. .,., iiZ' pomtments, without fretting or repining; ^tj^^ from smkine- undi^v =n^^.. „^ j „. , .^i ^^^^ ^ irom sinking under ..spv^re ^r-^ n— +- • j ■■"iay. UNION OF TUB GKACE8. 65 To patience must be added godliness, "which is profitable unto all things, having promise of the life that now is, and of that which is to come." To be goclhj, is to be, in a measure, like God. It is to be « renewed in knowledge, after the image of him that created us," and to have the same mind in us that was in Christ Jesus. This is the fruit of that patience which works experience, and results in hope, which maketh not ashamed. To godliness must be added brotherly kindness; which is but acting out the state of heart expressed by godliness, which indicates a partaking of divine benevolence. Then comes the crowning grace of charity, " which is the bond of perfectness," comprehending the whole circle of social virtues. Where all these qualities exist in due proportion, they will form a lovely character, harmonious and beautiful as the seven colours of the rainbow; yea, with the addition of an eighth, of crowning lustre. But, if any one suffers his religious feelings to con- centrate on one point, as though the whole of religion consisted in zeal, or devotional feeling, or sympathy, or the promotion of some favourite scheme of be-' nevolence, you will find an exhibition of character aa unlovely and repulsive aa though the seven colours of the rainbow should concentrate in one, of livid hue, or pale blue, or sombre gray; as disagreeable as though the sweet melody of a harmonious choir were changed into a dull, monotonous bass: and m unsavoury as a dish of meats seasoned only with bitter herbs. t)6 DEPORMirr OF CUAnACTF.U. This disproportionate developement of Christian character is more frequentlj seen in young converts, especiallj such as have not received a thorough Christian education, and are, consequently, deficient in religious knowledge. They find themselves in a new world, and become so much absorbed in the con- templation of the new objects that present themselves to their admiring gaze, that they seem almost to for- get that they have any other duties to perform than those which consist in devotional exercises. If these are interrupted, they will fret and worry their minds, and wish for some employment entirely of a religious nature. They wonder how it is possible for Christ- lans to be so cold, as to pursue their worldly employ- ments as diligently as they do who take this world for their portion; and often you will hear them break- ing out in expressions of great severity against older Christians, because they do not sympathize with them m these feelings. Their daily employments become irksome; and they are tempted even to neglect the interests of their employers, with the plea that the service of God has the first claim upon them. But they forget that the service of Gk)d consists in the faithful performance of every social and relative duty, "as unto the Lord, and not to mm^ as well as the more direct devotional exercises; and that the one is as essential to the Christian character as the other. The Bible requires us to be "diligent in business" as well as "fervent in spirit;" and the religion of the Bible makes us better fn all the relations of this life, as well aa in our relations with God. fllMMETEY OF CHARACTER. 67 Young Christians are also prone to undervalue little things. The greater things of religion take such strong possession of their souls, that they overlook many minor things of essential importance. In sea- sons of special religious awakening, this mistake is very common; in consequence of which many im- portant interests suffer, and the derangement which follows makes an unfavourable impression as to the influence of revivals. The spirit of the Christian re- ligion requires that every duty should be discharged in its proper time. The beauty of the Christian character greatly de- pends on its symmetrical proportions. A person may be very zealous in some things, and yet quite de- fective in his Christian character; and the probability is, that he has no more religion than shows itself in its consistent proportions. The new energy imparted by the regenerating grace of God may unite itself with the strong points of his character, and produce a very prominent development; while, in regard to those traits of character which are naturally weak in his constitutional temperament, grace may be scarcely perceptible. For instance, a person who is naturally bold and resolute will be remarkable, when convert- ed, for his moral courage; while, perhaps, he may be VGvj deficient in meekness. And the one who is natu- rally weak an*j KTesolute will, perhaps, be remarkable for the mild virtues, but very deficient in strength and energy of character. The error lies m cultivating, .-i..wwv ■ua.ciuaiveij, tiiuse v^nristian graces whieu fall in with our . rominent traits of character. We should 68 rather bend ONE-BIDED RELiaiOll. by the • energies, to the development of tb are naturally weak, while we discipline, repress, and bnng under control, those which are ioo prominent. This will prevent deformity, and promote a uniform consistency of character. There is, perhaps, a peculiar tendency to this one- sided religion in this age of excitement and activity; and the young convert, whose Christian character is not matured, is peculiarly liable to fall into this error. Ihe mind becomes absorbed with one object, '"be more exclusively this object is contempla ' ed, the more It 13 magnified. It becomes, to his mind, the main thing. It is identified with his ideas of religion. He makes it a test of piety. Then he is prepared to re- gard and treat all who do not come up to his views on this point as destitute of true religion, however consistent they nuiy be in r her respects. This leads to denuncia.:. n, alienation of feeling, bitterness, and strife. But one of God's commands is aa dear to him as another; j> .i we cannot excuse ou .elves before him for disobeying one of th.m, on the grou.d that, all our energies are absorbed v>x securing obedi -ice to another. The perf -on f Christian character consists in the harmoni. d- lopment of iU Chri- tiau graces. This is tL. 'statare of a perfe-^t man m Christ Jesus,"— a man who haa no deformity, who IS complete in all his faculties and members. ON TUE STUDY OP THE HOLY SCRIPTURES. CD CHAPTE' vr. ON THE READING AND STUDY OF THE HOT Y SCRIPTURES. To a true child of God, nothing is so precious as the volume of inspiration. It is like a mine of all sorts of metals and precious stones, overlaid with gold urd silver. That which is most necessary for the comtion purposes of life lies on the surfnce. These are tiio simple truths of the gospel, which are essen- tial to sfi ion. But below these are the iron, the tin, the copper, -the strong truths, the doctrines, the practical principles, which tax the powers of the mind to develope, but which give strength and consistency to the Christian character. Yet beyond these is >»n inexhaustible treasure of precious stones, every ex- amination of which discovers new gems of surpassing lustre and surprising beauty. The Bible is the charter of the Christian's hopes, the deed of his inheritance. Ts he a wayfaring man in a strange land? This book contains a lescription of the country to which he is bound, with a map of the way, on which all the cr *ss-ways nnd by-paths are designated. Is he a mariner on the stormy ocean of ' »« i,vi;u uia vuzm, mill compass, iiere he finds all the shoals and reefs distinctly marked, and 70 SCARCe THE SCRIPTDEES. monumeula plu.ed upon many dangerous places, where others have made shipwreck. Seeing, then, we have such a treasure put into our hands, it cannot be a matter of surprise that we should be directed to iearch after the precious things it con- tarns, nor that Christians should love to ponder its sacred pages. " Thy word," says the Psalmist, « is a lamp unto my feet, and a light unto my path." It is like a lantern, which sheds light on our path, amid the darkness of the night, to direct the steps of our feet. The sincere Christian will therefore search the word of God, for a knowledge of his will, with more eagerness than he would search for hidden treasures of gold and silver. In obedience to the command of God, he will set his heart to the work. After the gmng of the law, Moses says, "Set your hearts unto all the words which I testify among you this day." To set our hearts upon any object, implies such a love for It, and desire after it, as leads to a strong deter- mmation to make every possible effort to obtain if and this ought to be the settled and permanent feel- ing of our hearts, in regard to a knowledge of the will of God, aa revealed in his word. And, as we obtain this knowledge, we should imitate the Psalmist, who said, « Thy word have I hid in my JieaH, that I might not sin against thee." His object, in hiding the word m his heart, was to know how to regulate his conduct so as not to sin against God. So must we hide the word of God in our hearts, and fo^ the same reason. We must study it as the directory of life. When- ever we open this blessed book, this should be the READ IN THE OLOSBT. fJ aces, where it into our we should aga it con- ponder its aist, " is a th." It is 3ath, amid sps of our search the vith more treasures mmand of After the ?arts unto this day," ich a love og deter- )btain it; aent feel- ►f the will 7e obtain uist, who i I might the word I conduct hide the s reason. When- i be the smcere inquiry of our heart: " Lord, what wilt thou have me to dor Let us come to it with this child- like spirit of obedience, and we shall not fail to learn the will of God. But when we have learned our duty in God's word, the next thing is, to do it without delay. First, there must be an earnest desire to know present duty, and then a steadfast and settled determination to do a as soon as it is known. The pressure of obli- gation rests upon the present moment; and, when pre- sent duty is ascertained, the delay of a single moment IS sin. With these remarks, I submit a few practical direc tions for the profitable reading and study of the Holy Scriptures. I. Mead the Bible in your closet, or under circum- stances which will secure you from interruption, either hy the conversation of others, or the attraction of oHier objects. Do not attempt to fill up little broken inter- vals of time with the reading of God's word. Leave these seasons for lighter reading. Reading the Scrip- tures is conversing with God, who speaks to us when we read his holy word. His all-seeing eye rests upon our hearts; and ne knows whether we are engaged in solemn trifling. If we read his word so carelessly aa not to understand its meaning, and drink in its spirit we treat him as we should disdain to be treated by an earthly friend. Let us, then, never approach the word of God but with feelings of reverence and eodlv fear. ^ ^ II. Go to the word of God with. n. -«*.^«/,^/.'^ ^j heaH. If >n o were going to visit some person of great 72 DTVINE AID. — SELF-APPLICATION. consequence, Avhose favour and esteem we wished to secure, we should take care to have every thing about our persons adjusted in the most becoming manner. So let it be with our minds when we come to converse with God. Let us shut out all worldly thoughts, and strive to secure a tranquil, holy, and tender frame, so that the truths we contemplate may make their pro- per impression upon our hearts. III. Seek the aid of the Holy Spirit. Christ pro- mised his disciples that, when the Holy Spirit should come, he would "guide them into all truth." With- out his enlightening influences, we cannot understand the word of God; and without his gracious influences, we shall not be disposed to obey it. But we have the most abundant encouragement to seek the aid of this Divine Instructor. Christ assures us that God is more willing to give his Holy Spirit to them that ask him, than earthly parents are to give good gifts to their children. Before opening God's word, there- fore, we should pray that he would show us the truth, the rule of our duty, and incline our hearts to obey it; and, as we proceed, keep our hearts silently lifted up to God for the same object. IV. Read with self-application. Whenever you have discovered any truth, ask what bearing it has upon present duty. If it relates to spiritual affections, compare with it the state of your own heart. If it relates to the spirit and temper of Christians, in their intercourse with one another, or with the world, com- pare it with your own conduct. If it relates to some — ...j J ...^jiiii^u TTixv-tUci jrOu Qttvc uuiic ii». ^mu, READ THE BIBLE REGULARLT. 73 wished to ling about ^ manner. converse ights, and frame, so their pro- hrist pro- 'it should " With- iderstand nfluences, have the id of this k God is that ask 1 gifts to d, there- he truth, to obey tly lifted ver you g it has fections, t. If it in their Id, corn- to some t. And, wherever you find yourself deficient, endeavour to exercise repentance, and seek for pardon through the blood of Christ, with grace to enable you to correct what is wronsr. V. Read the Scriptures regularly. A daily supply of refreshment is no less necessary for the soul than for the body. The word of God is the bread of eter- nal life, « the food of the soul." Take, then, your re- gular supplies, that your soul may not famish. Choose for this purpose those seasons when you are least liable to interruption; when you can retire and shut out the world; when you can best command the energies of your mind. There is no time more fit and suitable for this than the morning. Then the mind is clear, vigorous, unencumbered, and prepared to receive im- pressions. There is also a propriety in consulting God's word at the close of +he day. But this depends much on the state of the body. If you become ex- hausted and dull, after the labours of the day, I would rather recommend taking the whole time in the morn- ing. But by no means confine yourself to these stat- ed seasons. Whenever the nature of your pursuits will admit of your seclusion for a suflScient length of time to fix your mind upon the truth, you may freely drink the water of life from this never-failing foun- tain. VI. Study the Scriptures systematically. If you read at random, here a little and there a little, your views of divine truth will be partial and limited. This method may, indeed, be pursued in regard to reading strictly devotional; but only when other time is taken 1:0 74 STUDY SYSTEMATICALLY. for obtaining a connected view and a critical under- standing of the whole Bible. The Holy Scriptures are like a dish of savourj meats. There is almost every variety of style and matter. There is history, biography, argumentative and didactic essays, and poetry. Although these various kinds of writing are contained in a great number of books, written by va- rious authors, at different times, without concert yet a remarkable unity of design pervades the whole; and perfect harmony of sentiment prevails throucrh- out. Everything, from the very beginning, points" to the glorious plan of redemption revealed in the gos- pel. Although we may, at first view, feel the want of a regular system of divinity, yet a careful atten- tion to the subject will discover Divine wisdom in the present arrangement. We have here the principles of his government exhibited in living examples, which give us a clearer view, and more vivid impression of them, than we could obtain from the study of an ab- stract system. In the systematic and thorough study of the Bible, the following hints may be of use:— 1. Keep before your mind the grand design of the Scriptures; which is, to convince mankind of their lost and ruined condition, make known the way of salvation, and persuade them to embrace it. 2. MaJce it your constant aim to ascertain what is the plain and obvious meaning of the writer; for this u the mind of the Spirit. To aid you in this, observe ine following particulars: — (1.) Endeavour to become acquainted with the peculiarity of eao^ "'rU — '- ~j.-i- *i.' r V ui ea;,„ r.nWi a cstym. AitUOUgU tho POINTS OF INQUIEY. 78 Scriptures were dictated by the Holy Spirit, yet it was so done that each writer employed a style and manner peculiar to himself. This does not invalidate the evidence of their Divine origin, but the rather shows the wisdom of the Spirit; for, if the whole Bible had been written in a uniform style, it would have given opposers a strong argument against its authen- ticity; while the want of that uniformity furnishes conclusive evidence that it could not have been the work of a single impostor. Again, a continued same- ness of style would make the reading of so large a book as the Bible tedious and unpleasant; but the rich variety presented by the various authors of this bless- ed book, helps our infirmities, and makes the reading of it pleasing and delightful. (2.) "Inquire into the character, situation, and office of the writer; the time, place, and occasion of his writing; and the people for whose immediate use he intended his work." This will enable you to un- derstand his allusions to particular circumstances and customs, and to see the practical application of the principles he advances. (3). Consider the principal scope or aim of the book; or what was the author s object, design, or in- tention, in writing it. Notice, also, the general pla- or method which he has pursued. This wiU enable you to discover his leading ideas, if it be an argumen- tative work; or the particular instructions of God's providence, if it be historical. (4.) Where the language is difficult to be under- stood, pay strict attention to the context, and you will 76 DO NOT TASK YOURSELF. generally find the author's meaning explained. But, if not, consider whether the difficult phrase is a pecu- liarity of the writer's style. If so, look out the place where he has used it in a different connexion, and see what meaning is attached to it there. But if this does not satisfy you, examine the passages in other parts of the Scriptures which relate to the same sub- ject, and compare them with the one under considera- tion. This will generally clear up the darkest passa- ges. But if you still feel in doubt, you may find as- sistance from consulting commentators, who have made themselves acquainted with the particulars I have mentioned; which, with a knowledge of the lan- guage in which the book was originally written, may have enabled them to remove the diflJculty. But, in reading commentaries, always bear in mind that they are the productions of fallible men, whose opmioiis are not to be taken for Scripture. You may, however, avail yourself of their knowledge, without submitting your mind implicitly to their judgment; and this you will be compelled to do, because, on many points, they differ in opinion. 3. Do not task yourself with a certain quantity of reading at the regular seasons devoted to the study of the BiUe, This may lead you to hurry over it, with- out ascertaining its meaning or drinking into its spirit You had better study one vei-se thoroughly, than read half a dozen chapters carelessly. The nourish- ment received from food depends less on the quantity than on its being perfectly digested. So with the mind: one clear idea is better than >;< READ IN COUKSB. 2cl. But, is a pecu- the place 1, and see It if this in other ame sub- onsidera- !st passa- find as- ho have iculars I the Ian- ten, mav But, in hat they iio77s are lowever, >mitting this you its, they ntit}/ of ttudi/ of t, with- s spirit. , than ourish- aantity th ihe _r.. J 77 ones; and the mind, as well as the stomach, may be overloaded with undigested food. Ponder upon every portion you read, until you get a full and clear view of the truth which it teaches. Fix your mind and heart upon it, as the bee lights upon the ilower; and do not leave it till you have extracted the honey it contains. 4. Head in course. By studying the whole Bible m connexion, you will obtain a more enlarged view of Its contents, and perceive more distinctly its unity of purpose. But I would not have you confine your- self entirely to the regular reading of the whole Bible m course. Some portions of the historical parts do not require so much studi/ as that which is more ar- gumentative and doctrinal; and some parts of the word of God are more devotional than others, and therefore better fitted for daily practical use. A very good plan is, to read the Old and New Testa- ments in course, a portion in each every day. If you begin at Genesis, Job, and Matthew, and read a chap- ter every day, at each place, omitting the first and reading three Psalms on the Sabbath, you will read the whole Bible in a year, while on every day you will have a suitable vpviet/ 'Jesides this, the more devo- tional and praoti'-J books should be read frequently. The Psalms furuit-. a. great variety of Christian ex- perience, and may be resorted to with profit and com- fort, in all t:,<;umstances. This is the only book in the Bible which does not require to be read in course. The Psalms are d^^tached from each other, having no necessary connexion. The other books were, for" the 78 THOROUGH STTTDr. most part, originally written like a sermon or a letter Ihey have, for convenience, since been divided into chapters and verses. If you read a single chapter by Itself, you lose the connexion; aa, if yon should take up a semon and read a page or two, you would not get a full view of the author's subject. I would there- fore recommend that, in addition to your daily read- ing m the Old and New Testaments, you always have in a course of thorough and critical study some one of the most difficult and fruitful of these books. But If you attend the Sabbath school, either as teacher o^ pupil, the lessons there studied will be sufficient for this purpose. Before beginning the study of a book you ought to take an opportunity to read the whole of It rapidly at one sitting, in order to learn f}ie au. thor s scope and design. You will find this a pro- fitable practice, whenever you have time for it; and you will be especially interested to review, in this way the books you have studied; and the more thor- oughly they have been studied, the more deeply will you be interested in the review. You will find great advantage from the use of a reference Bible and con- cordance. By looking out the parallel passages, aa you proceed, you will see how one part of the Scrip- tures explains another, and how beautifully they aU harmonize But, for the reading of the Scriptures a paragraph Bible, without the divisions of chapters and verses, when you become accustomed to it, will ^^ more pleasant and profitable than the common 5. In reading the Sormf nroa *i,^--. -_. _ , _ — ^,„, viicFc afe some sub- SUBJECTS OF INQUIRY. 79 or a letter, vided into chapter by lould take would not >uld there- hWy read- ways have some one oks. But, teacher or ficient for >f a book, the whole n the au< ^is a pro" f it; and ', in this ore thor- jep]y will ind great and con- sages, as le Scrip- they all riptures, chapters > it, will Bommon utv sub- jects of inquiry which you should carry along with you constantly; — (1.) What do I find here which points to Christ? Unless you keep this before your mind, you will lose half the interest of many parts of the Old Testa- ment; and much of it will appear to be almost with- out meaning. It is full of types and prophecies re- lating to Christ, which by themselves appear dry, but, when understood, most beautiful and full of in- struction. (2.) The Bible contains a history of the church. Endeavour, then, to learn the state of the church at the time of which you are reading. For the sake of convenience, and a clearer view of the subject, you may divide the history of the church into six periods: 1. From the fall to the flood; 2. From Noah to the giving of the law; 3. From Moses to David and the prophets; 4. From David to the Babylonish captivity; 5. From the captivity to Christ; 6. From Christ to the end of time, which is called the gospel dispensa- tion. From the commencement you will see a gra- dual development of God's designs of mercy, and a continually increasing light. Take notice of what period of the church you are reading; and from this you may judge of the degree of obligation of its mem- bers; for this has been increasing with the increase of light, from the fall to the present day; and it will continue to increase to the end of time. Note, also, the various declensions and revivals of religion which have occurred in every period of the church, and endeavour to ieam their causes and consequences. 80 CIIARACTEIl OF CHRIST. I; <• ■4 I Aim % this, 70U will become familiar with God of dealing with his people; from which 's method ,. ,^, r^-t"^^, *iuiu wuicn you may draw (3.) Inquire what doctrinal trutli is tau.« several offices of Prophet, Priest. ,nd ,.,■„?"! SACABD HISTORY. 3 method nay draw tnent for ht, ill US- reading; feat and ent and ssage of iportant it these lius you le great iiction ; lis pro- tend to >fitable, i mat- ■ book, fferent 5 pur- Jesus, after sed to od in at in- char- iserve en.-. 81 m wh,ch of these characters he is acting at different timesj and inquire what bearing the particular action you are considering has upon his mediatorial charac- ter. Observe, also, the particular traits of character which appear conspicuous in particular actions j-as power energy, manly hardihood, dignity, condescen- sion, humility, love, meekness, pity, compassion, ten- derness, forgiveness, &c. Take notes; and when you have finished the course, draw from them, in writing a minute and particular description of his character! Ihis will be of great service to you as a pattern. You will also, by this means, see a peculiar beauty and fitness in Christ for the office he has undertaken which you would not otherwise have discovered. But do not stop with going through this course once. Re- peat It aa often as you can consistently with your plan of a systematic study of the Holy Scriptures. You will always find something new; and upon every fresh discovery, you can revise your old notes. 7. In reading the historical and biographical parts ot Scripture, observe, — (1.) The histories contained in the Bible are tl e histories of God's providence. Notice his hand in every event, and inquire what principle or law of his moral government is exemplified, carefully ob- serving Its application to nations, communities, and individuals. (2.) When you read of particular mercies or judg- ments, look back for the cause, that you may discover the principles on which God admii,.J*»r= \.',a «,.„* noly, wise, and just government. 82 SACRED POETIIY. I I. (3.) In the biographies of the Biblo, study the mo- tives and conduct of the characters described. If they are unconverted men, you will learn tho work- ings of human depravity, and discover what influence a correct religious public sentiment has in restraining that depravity. If they are good men, you will see, in their good actions, living illustrations of the great doctrines of the Bible. Endeavour to learn by what means they made such attainments in holiness, and strive to imitate them. If any of their actions are bad, look back and inquire into the cause of their backs-Vu^nsfs. If you discover it, you will find a wny- mark l. ,;aution you against falling into the 3ame pit 8. Tho poetical and didactic parts of the Scriptures are scattered throughout the whole Bible. These abound with highly- wrought figures. This is proba> bly owing partly to the insufficiency of ordirary Ian guage to express the lofty and sublime ideai. present- ed to the minds of the writers by the Spirit of truth, and partly to the method of communicating ideas which always prevails in the infancy of language. Endeavour to understand the figures used. They are often taken from prevailing habits and customs, and from circumstances peculiar to the countries where the Scriptures were written. These habits and circumstances you must understand, or you will not see the force of the allusions. Others are taken from circumstances peculiar to particular occupations in life. These must also be thoroughly studied, in order to be understood. But where the fioTires are PROPnECT. 83 drawn from things perfectly familiar, you will not perceive their surprising beauty and ex ^ fitness to express the idea of the sacred penman, . you have carefully studied them, and noted the minutest cir- cumstances Beware, however, that you do not carry out these figures so far as to lead you into fanciful and visionary interpretations. 9. The books of the prophets consist of reproofs exhortations, warnings, threatenings, predictions, and promises. By carefully studying the circumstances and characters of those for whom they were written you will find the principles and laws of God's govern^ ment set forth, in their application to nations, com- nmnities, and individuals. From these you may draw practical rules of duty, and also learn how to view the hand of God, in his provi > 'V 'V / /;%^ c» ^# IC Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716)872-4503 s V qv •N5 >^ ^"^ ' V ^q> >^\ ^/ *^. 8t CONCLUSION. kingdom of Christ. But beware of becoming so deep^ Ij absorbed in thase matters as to neglect those of a more practical nature; and, especially, be cautious of advancing far into the regions of speculation, as to what is yet future. 10. You will find it an interesting and profitable employment, occasionally to read a given book through for the purpose of seeing what light it throws upon some particular point of Christian doctrine, duty, practice, or character. For example, go through with Acts, with your eye upon the doctrine of Christ's di- vinity. Then go through with it a second time, to see what light it throws on the subject of revivals of religion. Pursue the same course with other books, and in respect to other subjects. In this way, you' will sometimes be surprised to find how much you have overlooked in your previous reading. The foregoing suggestions may appear formidable, on account of the time and study requisite to carry them into execution. But it is to be remembered that the young Christian has his lifetime before him, and that his great business is to obtain a knowledge of Divine things. The plan is not sketched with the expectatioa that every thing here recommended will be accomplished in a single year; but with the view of laying out business for life. PBATI.R. 65 CHAPTER VII. rRAYER. CimrsT and the apostles insist much on the duty of prayer; and this service has ever been the deh^ht of the true children of God. In ancient times, it was considered the distinguishing mark of the pious that they "called upon God." All the holy men of God, of whom .re read in the Scriptures, abounded in prayer. Abraham, Isaac, and Jacob, erected altars to the Lord wherever they pitched their tents. Moses, fu^'^^T' ^^"'''' ^°^ ^^^'^ ^™^"^"t «^ints, under the Old Testament, were mighty in prayer. The Jews regarded this as so essential to a pious life, that their houses were furnished each with an apartment for pri- vate devotion; and, in the mountains and desert places little oratories were erected, to which devout persons retired, for more protracted seasons of communion with God. The Lord Jesus, our great Pattern, has set before us a life of prayer. The spirit of devotion characterized all that he did. He observed special seasons of prayer, before engaging in matters of im- portance. After having been employed in the work of his ministry, in the most laborious manner, durin'. tue uay, we find him retiring to the mountains, or to -1, 1i in 80 ADVANTAGES OP PRAYER. some desert place, to commune with his Father; some- times spending the whole night in prayer to God. And his example was followed by his apostles, whom he en- dowed with inspiration and miraculous gifts, to qua- lify them for settling the order of the Christian dis- pensation. But, if it became inspired apostles, and even the Lord of life and glory, to spend much time in prayer, how much more such weak and sinful crea- tures as we are, who are surrounded with temptations without and beset with corruptions within! The advantages of prayer are twofold. It secures to us the blessings which we need, and also brings ua into a proper attitude for receiving them. The Lord does not need to be informed of our wants, for they are open to his view before they are known to us; but he has been pleased to require us to ask for the things which we desire, as one condition of granting them. And surely it is a reasonable requirement that Ave should thus acknowledge our dependence' upon Him "from whom cometh down every good and perfect gift." Moreover the necessity of so doing leads us to a sense of our need, to feel our unworthi- ness, and to keep in view our dependence upon God. It likewise exercises our faith in his existence, and confidence in his promises. This is the great channel of intercourse between man and his Maker, and should, therefore, be esteemed not merely a duty, but a most blessed privilege. As to the nature of prayer, it is the offering up of the sincere desires and devout emotions of tne heart to God. It consists of the several parts of adoration^ NATURE 0? PKAyER. 87 Z T? r^^^T'''''^ intercession, and thanksgiy. the I %ite majesty and glory of God. Confession is a humble acknowledgment of our sins and unworthi- ness. ^^.^;,;,ca^.or. is pleading for blessings upon our- atr; /"'^^'^^"^^ ^^ P'-^y^^ ^or others. Thanh^ giving ,s an expression of gratitude to God for his futr'^Arl'"'''^ ''^"'*^' "^^ ^°^ ^"^ fellow-crea- tures. All these several parts are embraced in the prayers recorded in Scripture, though all of them are not generally found in the same prayer. The prayer of Solomon, at the dedication of the temple, com- mences with adoration, and proceeds with supplica- ion and intercession. The prayer of Daniel, in the time of the captivity, commences with adoration, and proceeds with confession, supplication, and interces- sion. The prayer of the Levites, in behalf of the www, f '^^' '''"'° ^''"^ '""^'''^'^'y' commences wuh thanksgiving and adoration, and proceeds with confession, supplication, and intercession. The prav ers of David are full of penitential confession and thanksgiving. The prayer of Habakkuk consists of adoration, supplication, and thanksgiving. The pray- er of the disciples, after the joyous return of the apostles from the council of their prosecutors, consists ot adoration, a particular rehearsal of their circum- stances, and supplication. Paul particularly enjoins prayer and supplication, with chanksgivin-." The prayers recorded in Scripture, though probably but the substance of what was said on the several occa- sions when they were offered, are excellent models. 88 TUE LORDS PRAVER. 4 ff if' Their simplicity, fervour, and directness, show them to have been the language of the heart; and this is prayer. The Lord's prayer furnishes a comprehen- sive summary of the subjects of prayer; and the prominent place assigned to the petition, " Thy king- dom come," shows that in all our prayers, the glory of God should be our leading desire. But it is evi- dent that Christ did not intend this as a particular form of prayer, to be used on all occasions; although it includes all that is necessary. We are affected with a particular consideration of the subjects in which we are interested; and therefore it is necessary to specify our particular circumstances, wants, and desires. We find our Lord himself using other words, to suit particular occasions; and so did the apostles and early Christians. This is only intended as a general pattern; nor is it necessary that all the peti- tions contained in the Lord's prayer should ever bo made at the same time. Prayer must always be offered in the name of Christ. There is no other way of approach to God ; neither u there any other channel through which we can receive blessings from him. Jesus is our Advo- cate with the Father. He stands on the right hand of God, to make intercession for us. If you were desirous of obtaining the favour of some exalted per- son, you would not go directly to him yourself; but you would endeavour to enlist the kind offices of some one who had influence with him, to intercede for you. And especially, if a criminal desires pardon of a king or a governor, he will not send a petition in his ovtH Iiow thcra nd this is mpreheu- arid the Phy king- tlie glory it is evi- particular although affected bjects in necessary mts, and er words, } apostles led as a the peti- l ever be name of to God ; v^hich we ir Advo- :ht hand ou were ted per- elf; but of some for you. fa king his own A WONDERFUL TIIINO. 89 name, but endeavour to obtain the intercession of others. We are all condemned criminals before God and m the eye of his law; and therefore we cannot come directly to him in our own name. But with Jesus he is ever well pleased. Him he always hear3. And Jesus will intercede for all who come unto God by him. But this does not forbid us to pray directly to Christ, as God manifest in the flesh, which was a common practice with the apostles. It is truly wonderful that the Infinite God should condescend to be influenced in his administration by the creatures which his own hand hag made; and much more so, that he should listen to the petitions and grant the requests of such unworthy and sinful creatures as we are. Yet no one who attentively con- siders the promises which he has made to his people can doubt the fact. Nor does this interfere with the' immutability of God; since, in the counsels of etemitv his determinations were formed in view of the prayers of his saints; so that his administration is eternally and unchangeably affected by them. David addresses God as the hearer of prmjer, as though that were a distinguishing trait in his charac- ter. ^ He says, also, " He will regard the prayer of the destitute, and not despise their prayer." Solomon says, ' The prayer of the upright is his delight r and, " He heareth the prayer of the righteous." The apostle James declares that "the effectual, fervent prayer of a righteous man availeth muchr Peter says, "The eyes of the Lord are over the righteous, and his ears are open unto their prayers." ^And Christ himself 90 THE PROMISES. haa assured us, in the strongest possible terms, of the disposition of God to give spiritual blessings to those that aak for them. He says, " Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For everj/ one that asketh, re- ceiveth; and he that seeketh findeth; and to him that knocketh, it shall be opened." And then, anticipat- ing the difficulty of our believing a truth so wonder- ful and glorious, he appeals to the tenderest sym- pathies of our natures, and asks if any father would insult the hungry cries of his beloved son, when faint- ing for a morsel of bread, by giving him a stone; or, if he ask an egg, to gratify his appetite, will he give him a venomous scorpion, to sting him to death?* He then argues that, if sinful men exercise tender compassion towards their children, how much more shall our heavenly Father, whose very nature is love, regard the wants of his children who cry unto him! These promises are confirmed by striking examples, in every age of the church. Thus Abraham prayed for Sodom; and, through his intercession. Lot was saved. Jacob wrestled all night in prayer, and pre- vailed, and received the blessing which he sought. Moses prayed for the plagues to come upon Egypt, and they came; again, he prayed for them to be re- moved, and they were removed. It was through his prayers that the Read Sea was divided, the manna and the quails were sent, and the waters gushed out of the rock. And through his prayers, many times, • The scorpion is a little animal, of the shape of an egg, whose sting la deadly poiBO!\, TiiK phomises exemplified. as, of the '< to those shall be d it shall keth, re- him that -nticipat- wonder- est sym- er would len faint- :one; or, he give death?* e tender ch more is love, ) him! xamples, a prayed Lot was md pre- sought. a Egypt, to be re- )ugh his i manna ihed out y times, gg, whose 91 the arm of the Lord was stayed, which had been lifted up o destroy 'ua rebellious people. Samuel-that ovely example of early p.ety, and the judge and de- liverer of Israel-waa given in answer to the prayer of his mother. When the children of Israel were in danger of being overcome by the Philistines, Samuel prayed, and 3od sent thunder and lightning, and destroyed the armies of their enemies. Again to show their rebellion against God in asking a kin-' he prayed, and God sent thunder and lightning upon them in the time of wheat-harvest. In order to pun- ish the idolatry and rebellion of the Israelites, Elijah prayed earnestly that it might not rain; and it rained not for three years and six months. Again, he pray- ed that It might rain, and there arose a little cloud as a man's hand, which spread, and covered the hea- vens with blackness, till the rain descended in tor- • 'T^'\ ^Hf ^kiah, when about to die, had fifteen years added to his life, in answer to prayer; and, when Jer- usalem was invaded by the army of Sennacherib, and meiiaced with destruction, he prayed, and the angel of the Lord entered the camp of the invader, and in one night, slew one hundred and eighty-five thousand men. When all the wise men of Babylon were threat- ened with death, because they could not discover Ne- buchadnezzar's dream, Daniel and his companions prayed, and the dream and its interpretation were revealed. It waa in answer to the prayer of Zachariaa that the angel Gabriel was sent to inform him of the birth of John the Baptist. It was after ten days of umted prayer, that the Holy Ghost came down, on I 111! 92 THE A11IAN3. — FRANCKE. if ! I ": ?' I the day of Pentecost, " like a miglity rusliing wind." Again, while the disciples were praying-, the place was shiiken where they were assembled, to show that God heard their prayers. It was in answer to the prayers of Cornelius that Peter was sent to teach him the way of life. When Peter was imprisoned by Herod, the church set apart the night of his expected execution for special prayer in his behalf: the Lord sent his angel, opened the prison doors, and restored him to the agonizing band of brethren. And when Paul and Silas were thrown into the dungeon, with their feet fast in the stocks, they prayed, and there -was a great earthquake, which shook the foundations of the prison, so that all the doors were thrown open. But the faithfulness of God to his promises is not confined to Scripture times. Although the time of miracles is past, yet every age of the church has fur- nished examples of the faithfulness of God in hearing the prayers of his children. These, however, are so numerous, that a selection only can be here referred to. "When the Arians, who denied the Deity of Christ, were about to triumph, the bishop of Constantinople, and one of his ministers, spent a whole night in pray- er. The next day, Arius, the leader of his party, was suddenly cut off by a violent and distressing disease. This prevented the threatened danger. Augustine was a wild youth, sunk in vice, and a violent opposer of religion. His mother persevered in prayer for him nine years, when he was converted, and became the most eminent minister of his age. The life of Francke exhibits many signal answers to prayer. His orphan- TIIK SLAVE LIBERATED BY rRAYEll. 93 hc>„sewaa literally built up and sustained by prayer. Mr Went (afterwards Dr West) became pastor of the Congregational church in Stockbridge, Massachusetts, while destitute of piety. Two pious females of his congregation often lamented to each other that they received no edification from his preaching. At length they agreed to meet once a-week, to pray for him! iliey continued this for some time, under much dis- couragement. But, although the Lord tried their taith, yet he never suffered them both to be dis- couraged at the same time. At length their prayers were heard. There was a sudden and remarkable change m his preaching. « What is this?" inquired one of them. " God is the hearer of prayer," replied the other. The Spirit of God had led Mr West to see that he was a blind leader of the blind. He was converted, and changed his cold morality for the cross of Christ, as the basis of his sermons. A pious slave in Newport, R. I., waa allowed by his master to labour for his own profit whatever time he - -uld gain by extra diligence. He laid up all the money he earned in this way, for the purpose of purchasing his freedom, and that of his family. But, when some of his Christian friends heard what he was doing, they advised him to spend his gained time in fasting and prayer. Accordingly, the next day that he gained he set apart for this purpose. But, before the close of the day, his master, not knowing how he was em- ployed, sent for him, and gave him a written certi- ficate of his freedom. This slave's name was New- port Gardner. He was a man of good character and ■ I 94 YOUNG MAN AT COLLROR. ardent piety; and, in 1825, ho was ordaincl a deacon of a church of coloured people who went out from Boston to i^iberia. Instances of surprising answers to prayer, no less striking than these, are continually occurring at the present day. But of these I will mention only one. A few years ago, a pious widow had a son at college, who was a wild youth, and a great trial to her. On a certain occasion, he visited the metropolis, where there waa at the time a re- ligious awakening. Going out one evening to seek his pleasure, he strolled into the theatre; but, with- out being conscious of the cause, he began to feel uneasy m his mind, lost his interest in the play, and went out into the street. Seeing lights in the vestry of a church not far distant, he went in, and there was deeply affected. In the course of a few days, he be- came, as was believed, a « new creature." Soon after, he received a letter from his mother, who stated that, having heard of his intended visit to the city, and knowing that there was an awakening there, she had called together some of her friends to pray for him; and it appeared, from the date, that this meeting for prayer in his behalf was held the evening when he was at the theatre/ With the evidence here presented, who can doubt that God hears and answers prayer? But the objec- tion arises, « If this doctrine be true, why is it that Chnstians offer up so many prayers without receiving answers?" The apostle James gives some explana- tion of thisjlifficulty: "Ye ask, and receive not, hecau4te ye ask amiss.'' It becomes us, then, seriously WHAT WB MAT ASK FOR. 9ff and diligently to inquire how we may ask aright, so as to secure the blessings so largely promised in answer to prayer. In relation to this subject, there are sev- eral things to be observed. 1. We must sincerehj desire the things which we asTc If a child should ask his mother for a piece of bread, ^vhen she knew he was not hungry, but was only triflmg with her, instead of granting his request, she would have cause to punish him for mocking her. And do we not often come to the throne of grace, when we do not really feel our perishing need of the things we ask 9 God sees our hearts; and he is not only just in withholding the blessing we ask, but in chastising us for solemn trifling. 2. We must desire what we ask, that God may he glorified. « Ye ask amiss, that ye may consume it upon your lusts^ We may possibly ask spiritual blessmgs for self-gratification; and, when we do so, we have no reason to expect that God will bestow them upon us. 3. We must ash for things agreeable to the will OP God. « And this is the confidence that we have in him, that if we ask anything according to his will he heareth us." The things that we ask must be' such in kind, as he has indicated his disposition to bestow upon us. Such are spiritual blessings on our own souls, the supply of our necessary temporal wants, and the extension of his kingdom. These are the kind of blessings that we are to ask; and the de- gree of confidence with which we are to look for an answer muat be in proportion to the positiveness of « i mi ■ii 4 96 THE PEAYEB OF FAITH. the promises. Our Lord assures us that our heaven- ly Father is more wilhng to give good things, and particularly his Holj Spirit, to them that ask him than earthly parents are to give good gifts to thei^ children; and he declares, expressly, that our sancti- lication IS agreeable to the will of God. Th^ pro- mises of the daily supply of our necessary temporal wants are equally positive. We may also pray for a revival of religion in a particular place, and for the conversion of particular individuals, with strong ground of confidence, because we know that God has willed the extension of Christ's kingdom, and that the conversion of sinners is, in itself, agreeable to his will. But we cannot certainly know that he intends to convert a particular individual, or revive his work in a particular place, at a particulpr time; nor can we be sure that the particular temporal blessing that we desire is what the Lord sees to be needful for our present necessities; though our hope and expectation of receiving these blessings may be greatly strength- ened by the freedom of access to the mercy-seat, and the sweet and confiding acquiescence in the wiU of Uod, which we experience in asking for them 4 We must ask in faith. " But let him ask in faith, nothing wavering. For he that wavereth is Ike a wave of the sea, driven with the winds, and tossed. For let not that man think that he shall re- ceive anything of the Lord." Much has been said and written respecting the "prayer of faith;- and different opinions have been expressed in relation to the exercise of the soul which is so designated by the Tin: pRAYEa of faith. 97 apostle James. I shall advance no theory on the sub- ject. The main thing is, to maintain such a nearness to God as shall secure an experimental knowledge of it. Two things, however, are essential to the prayer of faith. There must be strong confidence in the ex- istence and faithfulness of God. " He that cometh unto God must believe that he is, and that he is a re- warder of them that diligently seek him" The prayer of faith must also be dictated hy the Holy Spiv' Faith itself is declared to be " the gift of God;' and the apostle says, " The Spirit also helpeth our infirmitiesj for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us, with groanings which cannot be uttered." « He maketh intercession for the saints, according to the will of God." When this is understood, we are no longer astonished that God should assure us, by so many precious promises, that he will hear and answer our prayers. Christians are called the Temple of the Holy Ghost; and if the Holy Ghost dwell in us, to guide and direct us in all our ways, will he forsake us in so important a matter as prayer? 0, then, what a solemn place is the Christian's closet, or the house of prayer! There the whole Trinity meet in awful con- cert. The Holy Spirit there presents to the Everlast- ing Father, through the Eternal Son, the prayers of a mortal worml Is it any wonder that such a prayer should be heard? With what holy reverence and godly fear should we approach this consecrated place! 5. We must ask in a spirit of humble stthmission, yielding our will to the will of the Lord, committing 111 Mi " li ' 98 SUBMISSION. the whole case to him, in the true spirit of our Lord's agonizing prayer in the garden, when he said, « Not my will, hut thine, he done.'' It is often the case that a blessing is delayed until we come into just this frame of spirit— when we seem to have no will of our own, but are willing that God should exercise his holy and wise sovereignty, and dispose of the whole- case ac- cording to his good pleasure; and then the blessing comes, often with greater measure than we had dared to ask. m PRACTICAL DIRECTIONS. 1. Maintain a constant spirit of prayer. "Con- tinuing instant in prayer." « Praying always, with all prayer and supplication in the Spirit." " And he spake a parable unto them, to this end, that men ought always to pray, and not to faint." The meaning of these passages is, not that we should be all the time exclusively engaged in prayer, to the neglect of every thing else; but that we should maintain such a pray- erful frame, that, the moment our minds are disen- gaged, our hearts will rise up to God. Intimately connected with t;,is is the practice oUjaculatory pray- er, which consists of a short petition, silently and sud- denly sent up from the heart. This may be done anywhere, and under all circumstances. Nehemiah offered up a silent prayer to God, as he presented the cup to the king of Persia, that he might find favour in the request which he was about to make • TIMES OF PRAYER. 99 and so may we do, in all circumstances of difficulty. ^ This kind of prayer is indispensable to the Christian warfare. It helps us in resisting temptation; and by means of it we can seek Divine aid in the midst of the greatest emergencies. But to maintain this in- cessant spirit of prayer is a very difficult work. It requires unwearied care and watchfulness, labour and perseverance. Yet no Christian can thrive without it. 2. Observe stated and regular seasons of prater. Some make so much of the foregoing, as to neglect all audible and formal prayer. This is evidently un- scriptural. Our Saviour directs us to enter into our closet, and, when we have shut the door, to pray to our Father who is in secret. And to this precept he has added the sanction of his own example. In the course of his history, we find him often retiring to solitary places, to pour out his soul in prayer. Other examples are also recorded in Scriptures. David says, " Evening, and morning, and at noon, will I pray." And again, " Seven times a- day do I praise thee." It was the habitual practice of Daniel to kneel down in his chamber, and pray three times a-day. But this practice is so natural, and so agreeable to Christian feeling, that no argumegjt seems necessary to persuade those who have any piety to observe it. It has been the delight of the saints in all ages to retire alone, and hold communion mth God. No very definite rule can be given, as to the par- ticular time of prayer. There is a peculiar propriety i^ .z.« v.itoiic VI gi»eu m uiu morning, lo ol- fer up the thanksgiving of our hearts for preservation, > ■ & 100 TIMES OF PJRAYER, and to seek grace for the day; and also in the evening, to express our gratitude for the mercies we have en- joyed, to confess the sins we have committed, seek for pardon, and commit ourselves to the care of a cove- nant-keeping God, when we retire to rest. It is also very suitable, when we suspend our worldly employ- ments in the middle of the day to refresh our bodies, to renew our visit to the fountain of life, that our souls may also be replenished. The twilight of the evening is likewise a favourable seas^.i for devotional exercises. But it is of the greatest importance that every one should set apart stated and regular seasons, every day, for private devotion. This is necessary in order to secure the end—to "pray without ceasing;" which means that ^ve should pray, not occasionally, as we happen to feel disposed, but habitually. These seasons should be regarded as engagements with God; and when unavoidably interrupted, the first time at our command ihould be observed instead of the regu- lar season. But, when our souls delight in commu- nion with God, we shall be disposed, in addition to these regulai and stated seasons, to retire often to pour out our hearts before him, and receive fresh com- munications of his grace. This we need, to prevent our hearts from coming under the power of sensible objects, and clinging to earth. For devotional exercises, we should select those times and seasons when we usually find our minds vigorous and our feelings lively. As the morning is, in many respects, most favourable, it is well to spend as much time as we can in the closet before engaging ■ SUBJECTS OF PKAYER. 101 in the employments of the loymeni reading Gods word, and in pmyer and prai.e, earlj in the morning, will give a ' oavenly tone to the feel- ings; which, by proper watchfulness, and frequent draughts at the same fountain, may be carried throu-h all the pursuits of the day. '^ As already remarked, our Lord, in the pattern left us, has given a very prominent place to the petition " Thy kingdom come." This is a large petition. It includes all the instrumentalities which the church is putting forth for the enlargement of her borders and the salvation of the world. All these ought to be dis- tinctly and separately remembered; and not, as is of- ten the case, be crowded into one general petition, at the close of our morning and evening prayers. Gen- eral tniths do not much affect the heart; and there- fore we need to particularize, in order to interest our feelings. I would therefore recommend the arrange- ment of these subjects under general heads for every day of the week, and then divide the subjects which come under these heads, so as to remember one or more of them at stated seasons, through the day, separate from your own personal devotions. Thus you will always have your mind fixed upon one or two objects; and you will hare tine to enlarge, so as to remember every particular relating to them. This, if faithfully pursued, will give you a deeper interest m every benevolent effort. 3.^ Observe special seasons of prayer. Before engag- ing in any important matter, make it a subject of special prayer. For this you have the example of 'f il I 102 SPECIAL PttAYEB. the blessed Jesus. When he was baptized, before en- tering upon his ministry, he prayed. Before choos- ing his twelve apostles, he went out into a mountain, and spent a whole night in prayer. The Old Testa- ment saints were also in the habit of "inquiring of the Lord," before engaging in any important enter- prise. And Paul enjoins upon the Philippians, "in everything, by prayer and supplication, with thanks- giving," to let their requests be made known to God. Also, whenever you are under any particular tempta- tion or affliction; whenever you are going to engage in any thing which will expose you to temptation; whenever you perceive any signs of declension in your own soul; when the state of religion around you is low; when your heart is affected with the condition of individuals who are living in impenitence; or when any subject lies heavily on your mind,— make the matter, whatever it is, a subject of special prayer. There is a peculiar fitness in this which must com- mend itself to every pious heart. In seasons of peculiar difficulty, or when earnestly seeking any great blessing, you may find benefit from setting apart days of fasting, humiliation, and prayer. This is especially suitable whenever you discover any censible decay of spiritual affections in your own heart. Fasting and prayer have been resorted to on special occasions, by eminent saints, in all ages of tha worid. The practice was very common among the Old Testament saints. Nor is the New Testrment without warrant for the same. Our Lord himself set the example by a long season of fasting, when about FASTING. 103 ihe givino- to endure a severe conflict with the ' he has further sanctioned the practice ,^ ^ tions respecting its performance. We have examples also in the Acts of the Apostles. The prophets and teachers in the church at Antioch fasted before se- parating Barnabas and Paul as missionaries to the heathen. And when they ordained elders in the churches, they prayed, with fasting. Paul, in his Epistle to the Corinthians, speaks of their giving themselves to fasting and praijer, as though it were a frequent custom. You will find, also, in examin- ing the lives of persons of great spiritual attainments, that most of them were in the habit of observing fre- quent seasons of fasting and prayer. There isli pe- culiar fitness in this act of humiliation. It is calcu- lated to bring the body under, and to assist us in de- nying self. The length of time it gives us in our closets also enables us to get clearer views of divine things. But there is great danger of trusting in the outward act of humiliation, and expecting that God will answer our prayers for the sake of our fasting. This will evidently bring upon us disappointment and leanness of soul. This is the kind of fasting so common among Roman Catholics and other nominal Christians. But it is no better than idolatry. When you set apart a day of fastin-^ and prayer, you ought to have in view some definite objects. The day should be spent in self-examination, meditation, reading the Scriptures, confession of sin, prayer for the particular objects which bear upon your mind, and thanksgiving for mercies received. Your self- f" 104 PREPARATIOy. examination should be as practical as possible; par- ticularly looking into the motives of your prayers for the special objects you are seeking. Your confession of sin should be minute and particular; mentioning every sin you can recollect, whether of thought, word! or deed, with every circumstance of aggravation. This will have a tendency to affect your heart with a sense of guilt, produce earnest longings after holiness, and make sin appear more hateful and odious. Moreover, confession of sin is one .f the conditions of pardon! Your meditations should be upon those subjects which are calculated to give you a view of the ex- ceeding sinfulness of sin, and the abounding mercy of God in Christ. Your reading of the Scriptures should be strictly devotional. Your prayers should be very particular; mentioning everything relating to the object of your desires, and all the hindrances you have met in seeking it. Carry all your burdens to the foot of the cross, and there lay them down Your thanksgiving, also, should be very minute and particular; mentioning every mercy and blessino which you can recollect, with your own unworthines.^ and every circumstance which may tend to magnify the love, condescension, and mercy of God. ' 4. Come to the mercy-seat with preparation of heart. We ought, indeed, to maintain so habitually a devout spirit, as to be always prepared to approach the throne of grace. But our minds are so liable to be injured by contact with the world, that it seems becoming in us to spend some time in collecting our thoughts and stirring up our affections, before approaching the Ma- PERSEVEIiANCB. 100 jesty of heaven. When you enter your closet, shut out the world, that you may be alone with God. Bring your mind into a calm and heavenly frame, and endeavour to obtain a deep sense of the presence of God, " as seeing him who is invisible.'" Think of the exalted nature of the transaction in which you are about to engage; think of your own unworthiness, and of the way God has opened to the mercy-seat j think of your own wants, or of the necessities of those for whom you intercede; think of the exhaustless ful- ness of Christ; think of the many precious promises of God to his children, and come with the spirit of a little child to present them before him. 6. Persevere in prai/er. In the eleventh and eigh- teenth chapters of Luke, our Lord shows, by two im- pressive parables, the importance of importunity in prayer. In the first, he presents the case of a man who was prevailed upon to do his friend a kindness because of his importunity, when he would not have done it for friendship's sake; and in the other, of an unjust judge, who was persuaded by importunity to do justice. And from these he argues that God, who is disposed, by his own benevolence and mercy, to lis- ten to the cries of his children, will much more be affected by the importunity of those whom he loves. He adds, with emphasis, " And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you he will avenge you speedily." But the delay of a blessing which has been Garne-stlv souo-ht should lead to self= examination. If the thing sought is agreeable to the IMPORTUNITY. will of God, you may have been asking amiss, perhaps with selfish desires, and too little regard for the glory of God; perhaps you have not sufficiently felt your dependence, or have not humbled yourself enough to receive the blessing; or perhaps you have regarded iniquity in your heart, in which case the Lord will not hear you. Still, it is possible the blessing may be delayed for the further trial of your faith. Look at the woman of Syro-Phoenicia, who came to beseech Jesus to heal her daughter. Here is an example of faith, worthy of imitation. She continued to beseech Jesus to have mercy on her, although he did not an- swer her a word. The disciples entreated Christ to send her away, because she troubled them with her cries; yet she persevered. And even when Christ himself told his disciples that he was only sent to the lost sheep of the house of Israel, and compared her to a dog seeking for the children's bread, yet, with all these repulses, she would not give up her suit, but begged even for the dog's portion, the children's crumbs. When by this means our Lord had sufl5- ciently tried her faith, he answered her prayer. So likewise persevere in your prayers, and " in due time you shall reap, if ye faint not." TEaiPTATION. 107 CHAPTER VIII. TEMPTATION. TuERK is, in the Holy Scriptures, abundant evi- dence of the existence of an evil spirit, who is per- mitted, in various ways, to tempt mankind. This appears in the very beginning of the history of our race; for, according to the apostle John, in the Reve- lation, " that old sev»;cnt," which deceived our first parents, waa « the Devil and Satan." The same mal- icious being was also permitted to tempt the "second Adam," in the beginning of his mediatorial work for the recovery of lost man. He is represented as the father of the wicked, and as putting evil designs into the hearts of men. « The tares are the children of the wicked one." " Thou child of the devil." « Ye are of your father the devil." « And Satan stood up against Israel, and provoked David to number Israel." " The devil having now put into the heart of Judas Iscariot, Simon's son, to betray him." "Ananiaa, why hath Satan filled thine heart to lie to the Holy Ghost r Wicked men are spoken of as being carried captive by him at his will; and he is also represented as the adversary of the people of God, seeking to lead them into sin, and, if possible, to destroy them. SATAN S POWER. " Your adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour." Tiiese, with numerous other passages, fully establish the fearful truth that we are continually beset by an evil spirit, who is seeking to injure and destroy our souls j and that, in some mysterious manner, which we cannot explain, he has access to our minds. It is of great importance, then, that we should know something of the character of our great adversary, and of his devi- ces to deceive and ruin our souls. From the repre- sentations of Scripture, vre learn the following things respecting him :— . 1. He is powerful. He is called "prince of this world," " prince of darkness,'* and " the god of this world." These titles denote the possession of power, and the exercise of dominion. The persons over whom he exercises dominion are, other fallen spirits, called " his angels," and all mankind in their natural state. Paul, in writing to the Ephesians, represents that, in their former state, before their conversion, they walk- ed " according to the prince of the power of the air, tfie spirit that now worketh in the children of disobe- dience,'''' and all unconverted men are children of dis- obedience. Hence, when any are converted, they are said to be turned " from the power of Satan unto God." But, besides exercising dominion over natu- ral men, he l nerraitted to tempt and try the true children of G'^d " j 3 is evident from the numerous cautions that aro g- ^n iliom agai^^st his devices. He is also called P'^iru^'i'; and is daid to walk about, :ing whom he may devour. So great waa his 'T'i WHY WB ARE TEMPTED. lOfl power, and so mighty his work of ruin and destruc- tion, that it heca-ae necessary for the Son of God to come into Ih ; worI<] to destroy his works. "For thia purpose wfw the Son of God manifested, that he might destjxn the works of the devil.*' But although he is powerful, yet his power is lim- ited. This you see in the case of Job. No doubt his malice would have destroyed that holy man at once. But he could do nothing against him till he was per- mitted; and then he could go no farther than tho length of his chain. God reserved the life of his ser- yant. Jude speaks of the devils as being « reserved in chains/' which means that they are kept perfectly under the control of the Almighty, so that they can do nothing without his permission. But the question arises, "Why is Satan permitted to exercise any power at all?" Perhaps it is not consistent with pro- per reverence for the Supreme Being to entertain this objection: for he is a righteous Sovereign, in no wise accountable to us, or to any being but himself, for the measures of his administration; and, "he giveth not account of any of his matters." Nevertheless, it op^iHTs, from the Scriptures, that the temptations of Satan, and the power which he is permitted to exer- cise, are wisely overruled for good. The children of God on earth are in a state of trial and discipline; and these are among the means which the Lord uses to prove and develope their characters. Instance the case of Job. Satan had slandered that holy man, by accusing him of serving God from selfish motives. By suffering him to take away all he had, the Lord proY- i 110 Satan's characteb. of ed this accusation to be false; and Job came o«. ^, the furnace greatly purified. The apostle James says, " My brethren, count it all joy when ye fall into di- vers temptations; knowing this, that the trial of your faith worketh patience." If the children of God were never tempted, they would never have an opportunity to prove the sincerity of their faith. But they have the blessed assurance that God will not suffer them to be tempted above what they are able to bear, but will, with the temptation, also make a way to escape, that they may be able to bear it. Satan is likewise permitted to exercise his power for the discovery of hypocrites, and for the punishment of sinners. « These have no root, which for a while believe, and in time of temptation fall away." « But, if our gospel be hid, it 18 hid to them that are lost; in whom the god of this world hath blinded the minds of them that believe not." 2. Satan has much knowledge. He knew the com- mand of God to our first parents, and therefore tempt- ed them to break it. When those that were possess- ed with devils were brought to Christ, they cried out, « We know thee, who thou art; the Holy One of God." He has also a knowledge of the Bible; for he quoted Scripture in his temptation of Christ. And, as he has had a long experience in this world, he must have much knowledge of human nature, so as to be able to suit his temptations to the peculiar constitutions of individuals. ^ 3. ffe 13 wkJced. "The devil sinneth from the beginning." He is called the wicked one; or,, by way r' if HIS MENDACITY AND MALICE. Ill of eminence, " the wicked:' He is altogether wicked. There is not one good quality in his character. 4. He is crafty, and full of deceit and treachery. He lays snares for the unwary. That he may the ■more readily deceive the people of God, he appears to them in the garb of religion. " Satan himself is transformed into an angel of light." In consequence of his cunning and craft, he is called the serpent* He is likewise represented as deceiving the nations. t Hence we are cautioned against the wiles of the de- vil4 6. He is a liar. The first thing recorded of him is the lie which he told our first parents, to persuade them to disobey God. Hence our Saviour calls him a " liar from the beginning." 6. He is malicious. As Satan is the enemy of God, so he hates every thing good. He is continually bent on mischief If his power were not restrained, he would introduce general disorder, anarchy, and con- fusion into the government of God. He loves to ruin immortal souls, and takes delight in vexing the peo- ple of God. Hence he is called destroyer,^ adversary, accuser, tormentor, and murderer.\\ Now, since we are beset by an adversary of such knowledge and power, so sly and artful, so false and so malicious, it becomes us to be well acquainted with his arts, that we may be on our guard against them. * Gen. iii. 1; Isa. xxvii. 1; Rev. xii. 9. f Rev. xx. 8. X Epb. vi. 11. § Abaddon signifies destroyer. II Rev. ix. 11; 1 Pet. v. 8: Rev. xii, 10; Matt, xviii. 34; John TUl. 44. ! : / 112 DEVICES OF SATAN. Paul says, " For we are not ignorant of his devices." O that every Christian could say so! How many sad falls would be prevented! I will raention a few of the devices of Satan, which are manifest both from Scripture and experience. It is the opinion of some great and good men, that the devil can suggest thoughts to our minds only through the imagination. This is that faculty of the mind by which it forms ideas of things communicated to it through the senses. Thus, when you see, hear, feel, taste, or smell any- thing, the image of the thing is impressed upon the mind by the imagination. It also brings to our re- collection these images when they are not present. It is thought to be only by impressing these images upon the imagination, that he can operate upon our souls. Hence we may account for the strange manner in which our minds are led off from the contemplation of divine things by a singular train of thought, intro- duced to the mind by the impression of some sensible object upon the imagination. This object brings sonie other one like it to our recollection, and that again brings another, until our minds are' lost in a a maze of intellectual trifling. Satan adapts his temptations to our peculiar tem- pers and circumstances. In youth, he allures us by pleasure, and bright hopes of worldly prosperity. In manhood, he seeks to bury up our hearts in the cares of life. In old age, he persuades to the indulgence of self-will and obstinacy. In prosperity, he puffs up the heart with pride, and persuades to self-confidence and forgetfulness of God. In poyerty and affliction. COUNTERFEIT GEAClia. 113 he excites discontent, distrust, and repining. If we are of a melancholy temperament, he seeks to sour our tempers, and promote habitual sullenness and de- spondency; if naturally cheerful, he prompts to the indulgence of levity. In private devotion, he stands between us and God, to prevent us from realising his presence, and seeks to distract our minds, and drive us from the throne of grace. In public worship, he disturbs our minds by wandering thoughts and fool- ish imaorlnations. When we enjoy a comfortable and happy frame of mind, he stirs up pride in our hearts, and leads us to trust in our own goodness, and forget the Rock of our salvation. Even our deepest humili- ations he makes the occasion of spiritual pride. Thus we fall into darkness, and thrust ourselves through with many sorrows. If we have performed any ex- traordinary acts of self-denial, or of Christian benefi- cence, he stirs up in our hearts a vain-glorious spirit If we have overcome any of the corruptions of our hearts, or any temptation, he excites a secret feeling of self-satisfaction and self-complacency. He puts on the mask of religion. Often, during the solemn hours of public worship, he beguiles our hearts vnth some scheme for doing good; taking care, however, that self be uppermost in it. When we are in a bad frame, he stirs up the unholy tempers of our hearts, and leads us to indulge in peevishness, morosenesa, harshness, and anger, or in levity aud unseemly mirth. There is no Christian grace which Satan cannot counterfeit. He cares not how much religious feeling we have, or how many good deeds we perform, if he 114 FALSE FBACE. k> ' if can but keep impure and selfish motives at the bot- tom. There is great danger, therefore, in trusting to impulses, or sudden impressions of any kind. We ought to " try the spirits, whether they be of God." The Spirit of grace does not reveal truth or duty di- rectly to us. He has finished his work of revelation, and put the record of it into our hands, as our only rule of truth and duty. His office now is, to enlight- en our minds to perceive the truth, and to stir us up to perform the duties required in his word. If, there- fore, we find a secret impulse operating upon our minds to persuade us to 'perform known duty, we may know it is from the Spirit of God. But, if our convic- tion of duty arises from the impression upon our mind, we shall be liable to be led astray, and carried about by every wind. The fact that our religious feehngs are not produced by ourselves, but that they arise in our mind in a manner for which we cannot account, is no evidence, either that they come from the Spirit of God, or that they do not. Satan is sometimes transformed into an angel of light. He is often the author of false comforts and joys, very much resem- bling those which are truly gracious. Nor is it cer- tain that religious feelings are holy and spiritual be- cause they come with texts of Scripture, brought to the mind in a remarkable manner. If the feeling is produced by the truth contained in the Scriptures so brought to the mind, and is, in its nature, agreeable to the word of God, it may be a spiritual and holy afi'ection. But, if it arises from the application of the Scripture to our own case, on account of its being so PALSR PEACB. 115 brought to our mind, it is probably a delusion. Sa- tan has power to bring Scripture to our minds; and he can apply it with dexterity, as we see in his temptations of the blessed Saviour. Besides, our hearts are exceedingly deceitful, and our indwelling corruptions are in league with the adversary. HoC easily, then, may he succeed in cheating our souls with false peace and selfish joys I Satan, no doubt, often brings the most sweet and precious promises of God to the minds of those he wishes to deceive. But he misapplies the promises, as he did to our Lord, when he attempted to persuade him to cast himself down from a pinnacle of the temple, on the strength of the promise, « He shall give his angels charge con- cernmg thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone." We must be satisfied that the promises be- long to us, before we take them to ourselves. We have " a more sure word of prophecy," by which we are to try every impulse, feeling, and impression, pro- duced upon our minds. Any thing which does not agree with the written word of God, does not come from him; for he " cannot deny himself." Satan manages temptation with the greatest sub- tlety and adroitness. He asks so little at first, that, lyjless our consciences are very tender, we do not suspect him. If he can peisuade us to parley, he perhaps leaves us for a while, and returns again, with a fresh and more vigorous attack. He is exceedingly persevering; and, if he can induce us to give place to him at all, he is almost sure to overcome us at last. l: I 116 THE CASTLIS. So it was with Eve. She parleyed at first; then lis- tened to the suggestions of the tempter; then lusted the forbidden tree: then took and after the fruit ate. Such is the and such the end, of those progress, who parley with temptation. \Vg are also liable to temptation from the world without, and from the corruptions of our own hearts within. " They that will be rich fall into temptation and a snare." The riches, honours, pleasures, and fashions, of this world are great enemies to serious piety. "Every man is tempted when he is drawn away of his own lusts, and enticed." Remaining cor- ruption is the sorest evil that besets the Christian. The temptations of Satan alone would be light, in comparison with the inward conflict he is compelled to maintain against the lusts of his own heart. But the devil makes use of both these means of tempta- tion to accomplish his ends. The former he uses as outward enticements, and the latter act as traitors within. Thus you may generally find a secret alliance between the arch deceiver and the corruptions of your own heart. It is not sin to be tempted; but it is sin to give place to temptation. " Neither give place to the devil." The heart is very properly compared to a castle or fort. Before cori version, it is in the possession of the great enemy of souls, who has fortified himself there, and secured the allegiance of all our moral powers. But, when Jesus enters in, he " binds the strong man armed," and takes possession of the heart himself. Yet Satan, though in a measure bound, loses no WATCH. 117 opportunity to attempt regaining his lost dominion Hence we are directed to « keep the heart with all diligence." Now, we know how a castle, fort, or city IS kept in time of war. The first thing done is to set a watch, whose business is to keep constantly on the look-out, this way and that way, to see that no enemy 18 approaching from without, and no traitor is lurk- ing within. Hence we are so frequently exhorted to watch. « Watch and pray, that ye enter not into temptation." "Take heed, watch and pray, for ye know not when the time is." « And what I say unto you, I say unto all, Watch." " Watch ye, stand fast in the faith, quit you like men, be strong." « Con- tinue in prayer, and watch in the same, with thanks- giving." "Praying always, with all prayer and sup- plication in the Spirit, and watching thereunto with all perseverance." "Let us watch and be sober." « Watch, then, in all things." « Watch unto prayer." " Blessed is he that watcheth, and keepeth his gar- ments, l^st he walk naked, and they see his shame." "Set a watch, O Lord, before my mouth; keep the door of my lips." If we were in a house surrounded by a band of robbers, and especially if we knew there were persons in it who held a secret correspondence with them, we should be continually on our guard. Every moment we should be watching, both within and without. But not unlike this is our case. It is therefore with good reason that we are so frequently cautioned on this point, and directed to watch in all things. But fh*>rA ura n>,*>fi/«i]n,~ „-.« — _ ._v _._ ^_^ should set a double watch. i 118 WATCHFULNESS. 1. We are directed to watch unto prayer. When you approach the mercy-seat, watch against a careless spirit. Suffer not your mind to be drawn away by anything, however good and important in itself, from the object before you. If the adversary can divert your mind, on the way to that consecrated place, ha will be almost sure to drive you away from it without a blessing. 2. We are required to watch not only unto, but in» prayer. Satan is never more busy with Christiana than when l^e sees them on their knees. He well knows the power of prayer; and this makes him tremble. " Satan trembles when be sees The weakest saint upon hia knees." You should, therefore, with the most untiring vigi- lance, watch in prayer against all wandering thoughts and distraction of mind. You will often experience, on such occasions, a sudden and vivid impression up- on your mind, of something entirely foreign from what is before you ; and this, we have reason to be- lieve, is the temptation of Satan. If you are suffi- ciently upon your watch, you can banish it without diverting your thoughts or feelings from the subject of your prayer, and proceed as though nothing had happened. But, if the adversary succeeds in keeping these wild imaginations in view, so that you cannot proceed without distraction, turn and beseech God to give you help against his wiles. You have the pro- mise, that if you resist the devil, he will flee from you. WATCH THB TONGUE. 110 These remarks apply both to secret prayer and pub- lic worship. 3. We have need of special watchfulness when we have experienced any comfortable manifestations of God's presence. It is then that Satan tempts us to consider the conflict over, and relax our diligence. If we give way to him, we shall bring leanness upon our souls. 4. We have need of double watchfulness, when gloom and despondency come over our minds; for then the adversary seeks to stir up aU the perverse passions of the heart. 5. Watch, also, when you feel remarkably cheer- ful. Satan will then, if possible, persuade you to mdulge in levity, to the wounding of your soul, and the dishonour of religion. 6. We have need of special watchfulness in pros- perity, that we forget not God; and in adversity, that we murmur not at his dealings with us. 7. Set a watch over your tongue, especially in the presence of the unconverted. "The tongue is a fire, a world of iniquity." David says, " I will keep my mouth with a bridle, while the wicked is before me." I do not mean that you should ever engage in any sinful conversation in the presence of Christians. Some professors of religion will indulge in senseless garrulity among themselves, and put on an air of seriousness and solemnity before those whom they regard as unconverted. This they pretend to do for the honour of Christ. But Christ says, « Out of tho abundance of the heart the mouth speaketh." God 120 WATCn THE IMAOINATION. abhors Hp-service. However, in the company of sin- ners and formal professors, we are peculiarly exposed to temptation, and have need, therefore, to set a double guard upon our lips. A single unguarded ex- pression from a Christian may do great injury to an unconverted soul. 8. Watch over your heart, when engaged in doing good to others. It is then that Satan seeks to stir up pride and vain-glory. 9. Set a double watch over your easily-besetting Bin. "Let us lay aside every weight, and tiie sin which doth so easily beset us." Most persons have some constitutional sin, which easily besets them. Satan takes the advantage of this infirmity, to bring us into diflficulty. 10. Finally, keep a constant watch over the mo- gination. Since this is the medium through which temptation comes, never suffer your fancy to rove without control. If you mortify this faculty, it may be a great assistance to your devotion. But, if you let it run at random, you will be led captive by Satan at his will. Strive, then, after a sanctified imagina- tion, that you may make every power of your soul subservient to the glory of God. SELF-DENIAL. 121 CHAPTER IX. SELF-DENIAL. The du y of self-denial arises from the unnatural relation winch sm ha. created between us and God. The first act of disobedience committed bj „,an was a setting up of himself in opposition to God. It was a declaration that he would regard his own will in preference to the will of his Creator. Self became the supreme object of his affections. And this is the case with all unregenerate persons. Their own hap- pmess IS the object of their highest wishes. They pur- sue their own selfish interests with their whole hearts When any thing occurs, the first question which arises m their minds is, "How will this affect mer It IS true they may often exercise a kind of generos- ity toward others; but, if their motive., were scanned, It would appear that self-gratification is at the bottom of It The correctness of these assertions no one will doubt, who is acquainted with his own heart All unconverted persons live for themselves. They see no higher object of action than the promotion of their own individual interests. The duty in question con- sists m the denial of this disposition. And a mo- ments attention will show that nothing can be more 123 8BLFI8HHB88. t reasonable. We belong to a grand system of being, of which God is the Sun and Centre ; and no indivi- dual has a right to attach to himself any more im- portance than properly belongs to the place he occu- pies in this system. It is by this place that his value is known. If he thinks himself of more consequence than the station he occupies will give him, it leads to discontent and murmuring; i nd this is setting up the wisdom and will of the creature in opposition to the Creator. This was probably the origin of the first act of disobedience. Satan thought himself entitled to a higher station in the system of being than God gave him ; therefore he rebelled against the govern- ment of the Most High. This act of rebellion waa nothing more than setting up his own selfish interests against the interests of the universe. And what would be the consequence, if this selfish principle were carried out in the material universe? Instance our own planetary system : if every planet should set up an interest separate from the whole, would they move on with such beautiful harmony 1, No; every one would seek to be a sun. They would all rush towards the common centre, and universal confusion would follow. God is the Sun and Centre of the moral universe; and the setting up of private, individ- ual interests as supreme objects of pursuit, if permit- ted to take their course, would produce the samo general confusion. This it has done, so far as it haa prevailed. Its tendency is to create a universal con- tention among inferior beings for the throne of the universe, which belongs to God alone. But the inter- PELF-RENUNCIATION. 123 ests of God-if I maj be allowed the expression- are identided with the highest good of his intelligent creation. Hence we see the perfect reasonableness of the first commandment— "Thou shalt have no other gods before me." There can be no selfishness in this- because the best interests of the universe require it' But, by pursuing our own selfish interests as the chief good, we make a god of self. The religion of Jesus Christ strikes at the root of this selfish principle. The very first act of tlie new- born soul is a renunciation or giving up of self,— the surrender of the whole soul to God. The entire dedication which the Christian makes of himself, soul, body, and property, to the Lord, implies that he will no longer live to himself, but to God. " Present your bodies a living sacrifice, holy and acceptable unto trod. " For none of us liveth to himself." « They which live should not henceforth live unto themselves, but unto Him which died for them, and rose a-ain." Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God^ Self-denial, then, 13 the surrendering of our will to the will of God. It is an adoption of the revealed will of God as the rule of duty, and a steadfast, determined, and perse- vering denial of every selfish gratification which comes between us and obedience to this rule. It is seeking the glory of God and the good of our fellow-ereaturef as the highest objects of pursuit. In short, it is to love the Lord our God with all our heart, souL migh , mmd, and strength, and our neighbour as ourselves.** 124 SELF-DENIAL ESSENTIAL. By carrying out this principle, in its application to our feelings and conduct, we learn the practical duty of self-denial; which Christ declares to be an indis- pensable term of discipleship. " If any man will come after me," says he, " let him deny himself, and take up his cross daily, and follow me ;" and, " He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me." " If any man will come after me, let him deny himself, and take up his cross and ibllow me. For whosoever will save his life shall loose it : and whosoever will lose his life for my sake shall find it." " If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot he my disciple."^ " He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal." " If thy right eye oflfend thee, [or cause thee to oiFend,] pluck it out, and cast it from thee." We must follow CJtrist. Here we are taught that, unless we put away self-peeking, and willingly surrender the dearest objects of affection on earth, yea, and our own lives also, if need be, we have no claim to the character of disciples of Christ. The glory of God, and the general good, must be our ruling principle of action ; and we must not gratify ourselves, in opposition to the will of God or the in- terest cf our fellow-beings. Every action must be brought to this test. Here is heart- work, and life- work. Self must be denied in all our spiritual feelings, and in all our devotions, or they will be abominable in J FOLLOW CHRIST. 125 the sight of God. Here is work for self-examination Every exercise of our minds should be tried by this standard. We must likewise deny self in our conduct. And here we have the exampks of many holy men, re- corded in Scripture, with a host of martyrs and mission- aries, but especially of our Lord himself, to show what irfluence the true spirit of self-denial exerts upon the Christian hfe. Our Lord declares that, in order to be his disciples, we must follow him. And how can this be done, but by imitating his example? He was wilhng to make sacrifice, for the good of others. He led a hfe of toil, hardship, and suffering, and gave up At. own hfe, to save sinners. His immediate disciples did the same. They submitted to ignominy re- proach, suffering, and death itself, for the sake of promoting the glory of God in the salvation of men. Cultivate, then, this spirit. Prefer the glory of God to every thing else. Prefer the general good to your own private interest. Be willing to make sacrifices of personal interest, ease, and feeling, for the benefit of others. Carry this principle out in all your social intercourse, and it will greatly increase your useful- ness.^ It will likewise promote your own interest and happiness. Nothing renders a person more amiable and lovely in the sight of others than disinterested benevolence. Think no sacrifice too great to make, no hardship too painful to endure, if you can be the means of benefiting perishing souls. Kemember, it was for this that Jesus gave up his life; and he re- quires you to be ready to give up eveiy thing you 126 f SELF-DENIAL NOT OUTTTARD. have, and even life itself, if the same cause shall re- quire it. But let me caution you against placing self-denial chiefly in outward things. We are not required to relinquish any of the comforts and enjoyments of this life, except when they come in competition with our duty to God and our fellow-creatures. " Every crea- ture of God is good, and nothing to be refused, if it be received with thanksgiving;'* and godliness has the promise of this life as well as of that which is to come. The i»ligion of some people seems to consist chiefly in denying themselves of lawful enjoyments; and you will find them very severe and censorious to- wards others, for partaking freely and thankfully of the bounties of God's providence. This, however, is but a species of self-righteous mockery, characterised by Paul as a " voluntary humility." Instead of being self-denial, it is the gratification of self in maintaining an appearance of external sanctity. It may, however, be not only proper, but obligatory upon us, to sacri- fice these lawful enjoyments, when we may thereby promote the interests of Christ's kingdom, which re- quires the exercise of a self-sacrificing spirit. PUBLIC WOESIIIP. shall re- If-denial uired to ;s of this vith our iTj crea- sed, if it less has ich is to consist •ymentsj rious to- kfully of wever, is icterised of being ntaining liowever, to sacri- thereby hich re- 127 CHAPTER X. PUBLIC WORSHIP.— SABBATH EMPLOYMENTS. The duty of public worship is clearly taught in the Holy Scriptures. From the appointment of one day m seven, to be set apart exclusively for the service of God, we may argue the propriety of assembling to- gether, to acknowledge and worship him in a social capacity. God has made us social beings; and all the institutions of his appointment contemplate us aa buch. The public worship of the Sabbath is pre-emi- nently calculated to cultivate the social principle of our nature. It brings people of the same community regularly together, every week, for the same general purpose. In the house of God all meet upon a level If we look forward from the institution of the Sab- bath to the organization of the Jewish church, we find that God established a regular system of public wor- ship. An order of men waa instituted, whose special business waa to conduct the public worship of God After the return of the Jews from captivity, social meetings, called sijnaffogues,* or asse7nbli€s, held every The term »ym,gogue waa applied both to the place of meet- *»s anu to the coagregation assembling for public worship, aa the term church is now used. 128 DUTY OF PUBLIC WORSHIP. Sabbath, for public religious worship, became common all over the land. Although we have no particular account of the Divine origin of these assemblies, yet it is supposed they were instituted by Ezra, who was commissioned, by Divine authority, to re-establish the worship of the true God, and complete the canon of the Old Testament; and they were sanctioned by the presence of Christ, who often took part in the public exercises. Under the gospel dispensation, the plan of syna- gogue worship^ is continued, with such modifications 553 suit it to the clearer and more complete develop- ment of God's gracious designs towards sinful men. A new order of men has been instituted, to conduct public worship, and impart public instruction. As religion consists very much in the exercise of holy affections, God has appointed the preaching of the word as a suitable means for stirring up these affec- tions. Our desires are called forth, our love excited, our delight increased, and our zeal inflamed, by a faithful, earnest, and feeling representation of the most common and familiar truths of the Bible from the pulpit. It is evident, then, that the private read- ing of the best books, though highly useful, cannot answer the ends of public worship. The duty of public worship may also be inferred from the f „ness and propriety of a public acknow- ledgment of God by a community in their social ca- pacity. It is befitting dependent beings, whom God has created, and constituted into societies and com- munities to acknowledge their dependence, and engage EXAMPLES OF HOLI MEN. 129 in solemn acts of worship, in their associated capacity. This duty is enforced bj the example of holy men of old, but especially of Christ and his apostles. David took great dehght in the public worship of God's house, which he expressed in such language as this ; " My soul thirsteth for thee ; my flesh longeth for thee in a dry and thirsty land, where no water is, to see thy power and glory, so as I have seen thee in the sanc- tuaryr « / went into the sanctuary of God; then un- derstood I their end." « Lord, / have loved the habi- tation of thy house, and the place where thine honour dwelleth." " I went wUh them to the house of God, with the voice of joy and praise, with a multitude that kept holy day." " We took sweet counsel to- gether, and walkea to the Jiouse of God in company:' "I will dwell in the house of the Lord for ever." " One thing have I desired of the Lord, that will I seek af- ter,— that I may dwell in tlie house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." Such were the feelings of the man who haa expressed, iu strains of sweetest melody, the experience of Christians in all ages. But the example of Jesus is very clear on this point: "And he came to Nazareth, wher., he had been brought up, and, as his custom was, he went into the synagogue on the Sabbath day, and stood up for to read." From this it appears that Jesus, even before entering upon his ministry, was in the habit of at- tending regularly upon the public worship of God in the synagogue of Nazarofh. wViora ho h^A v^^- brought up. This waa the first time he had been 130 EXAMPLE OF CHBIST. there after the commencement of his ministry; yet he went into the synagogue on the Sabhath day, as hU custom was; showing that he had always been in the habit of doing so. After the crucifixion of our Lord, we find the dis- ciples regularly assembling together upon the ^rst day of the week, which is the Christian Sabbath. And Jesus himself honoured these assemblies by his pre- sence, after his resurrection. That this practice con- tini'ftd to be observed by the churches founded by the apostles, is evident from the frequent allusions to it in the Acts, and in the writings of Paul, who preach- ed at Macedonia upon the first day of the week, when the disciples came together to break bread. In the sixteenth chapter of his First Epistle to the Corinth- ians, he gives directions for taking up collections for the poor saints on th'e first day of the week, which evi- dently means the time when they were in the habit of meeting for public worship ; and, in the eleventh chapter of the same Epistle, he tells them how to re- gulate their conduct when they " come together in. the church.** Again, he exhorts the Hebrews "not to for- sake the assembling of themselves together** It appears clear, then, that, under the direction of the apostles, the public worship of God upon the Sabbath was ob- served in the primitive churches. And this is con- firmed by the fact that the same practice has since been uniformly observed by the church in all ages. From the foregoing arguments I draw the follow- ing conclusions : — 1. It is the imperative duty of every person, who CONOLtrSIONS. 131 has it in his power, to attend regularly upon the public worship of God. He haa appointed public worship, consisting of devotional exercises, and the preaching of his word, as the principal means of grace for edifying his people, and bringing lost sin- ners to himself. We cannot, therefore, excuse our- selves for .not waiting upon these means; nor can we expect the blessing of God upon any others which we may substitute in their place. 2. The duty of attending upon the public worship of God is not diminished by the existence of things m the ministry, church, or congregation, with which we are connected, which we do not approve, provided the essential truths of the gospel are preached, and the regular forms of worship maintained. This con- chision is drawn from the practice of Christ himself. He attended habitually upon the regularly.constitut- ed public worship of the Jews, although there appear to have been scarce any signs of spiritual worship among them. The Scriptures were read, the truth was declared; yet all was cold formalitv,--a mere shell of outside worship. But this principle does not hold good where there is an essential departure from fundamental truth. We are not at liberty to attend upon the ministry of false teachers; for of these Christ has warned us to beware; and the apostle John, in his epistle to the elect lady, says, " If there come anv linto you, and bring not this doctrine," (i e., the doc- *"°! *^^^f^"^*') "receive him not into your house, hsither bid him God-speed; for he ihU biddeth him' God-speed is a partaker of his evil deeds." And is 132 SIN OP NEQLECTINa PUBLIC WORSUIP. not sitting under their ministry bidding them God- speed? And do we not thus become partakers of their evil deeds? 3. No person who neglects public worship upon the Sabbath, when it is in his power to attend, can expect a blessing upon his soul. When preaching ia of an ordinary character, and not very full of instruc- tion, or when the manner of the preacher is disagree- able, people are frequently tempted to think they can improve their time better at home, in reading, medi- tation, and prdyer. But this is a great mistake, un- less they can spend the Sabbath profitably without the presence of God. If it is the duty of every one to attend upon the regularly-instituted public worship of the Sabbath, when we neglect it we are out of the way of duty. And God will never bless us in the neglect of any positive duty, even if our whole time be spent upon our knees. Obedience is one condition of the promise. " If ye abide in met and my words abide in you,'' says the Saviour, " ye shall ask what ye will, and it shall be done unto you." - Those who cherish sin, or live in the neglect of known duty, have, therefore, no reason to expect that God will hear their prayers. "If I regard iniquity in my heart," says the Psalmist, "the Lord will not hear me." Besides, it is the regular ministration of his . word in the sanctuary that God chiefly blesses for the growth of Christians and the conversion of sin- ners. And when the appointed means of grace are slio-hted, can any one expect the blessing of God? Will he bless the means which you have devised and ITCHINO EARS. 133 preferred to those of his own appointment? Do not, then, neglect the habitual and regular attendanej upon the public worship of God, whenever there is a properly-conducted assembly of orthodox* Chriatians within your reach. I would not dare neglect this, even if the reading of a sermon were substituted for preaching. PRACTICAL HINTS IN RELATION TO PUBLIC WORSHIP. 1. Attend on the stated ministrations of your pastor. If there is more than one church professing your own sentiments in the place where you reside, select the pastor who is most spiritual, and will give you the best instruction. But, when you have made this selection, consider yourself bound to wait on his ministry. Do not indulge yourself in going from place to place, to hear this and that minister. This will give you ''inching ears;' and cultivate a love of novelty, and a critical mode of hearing, very unfavourable to the practical application of the truth to your own soul. If you wish to obtain complete views of truth,--if you wish your soul to thrive,— attend, as far as possible, upon every appointment of your pastor. Ministers generally adopt some plan of instruction, which they believe to be adapted to the state of their people, and frequently pursue a chain of subjects in succession, so as to present a complete view of the great doctrines ♦ I use the terra orthodox in its general signification, as apply- .iis .! — "a<^Jicai ucuvuiiiiauuua wao uoia ine lundameutal doctrines of the Bible. 134 PUNCTUALITY. 1 of the Bible. Whenever you absent yourself, you break this chain, and lose much of your interest and profit in your minister's preaching. I do not say but, on special occasions, when some subject of more than usual importance is to be presented at another place, it may be proper for you to leave your own church. But, in general, the frequent exchange of pulpits be- tween neighbouring ministers, and the occasional ap- pearance of a stranger in the pulpit, will furnieh as great variety as you will find profitable. 2. Be punctual in attending at the stated hour of public worship. This, though of great importance, is sadly neglected by many congregations. Punctuality is so necessary in matters of business, that a man ia hardly considered honest when he fails to meet h)a friend at the hour of engagement And why 8h">uld it be thought of less consequence to be exact snd punctual in our engagements with God than with man? The person who enters the house of God after the service has commenced, embarrasses the preacher, and disturbs the devotions of others. Be- sides, he shows great want of reverence for the sa- credness of the place, time, and employment. " God is greatly to be feared in the assemhlp of his saints, and to be had in reverence of all them that are about him." Always calculate to be seated in the sanctuary a few minutes before the time appointed for the com- mencement of worship, that you may have time to settle your mind, and to lift your soul in silent prayer to God for his blessing. 3. Go to the house of God with a preparation of rilE HOUSE OF QOlf, US heart. First visit your closet, and implore the influ- ences of the H0I7 Spirit, both upon yourself and your fellow-worshippers, that your and their hearts may be prepared to receive the truth; and, if possible, go immediately from your closet to the house of worship On the way, shut out all thoughts except such as are calculated to inspire devotional feelings; and, if in company, avoid conversation. Whatever may be the nature of such conversation, it will be very likely to produce a train of thought which will distract and disturb your mi.id during public worship. 4. When you approach the house of worship, re- r^ber that the Lord is there in a peculiar manner. He has promised to be where two or three shall meet m hia name. It is in the assembly of his saints that he makes known the power of his Spirit. As you enter hia house, endeavour to realize the solemnity of his presence, and walk softly before him. Avoid carelessness of demeanour, and let your deportment indicate the reverence due to the place where « God's honour dwelleth." "Keep thy foot when thou goest to the house of God." I do not like to specify any particular acte which are unbecoming in the house 01 Crod, lest I should seem to imply that a youno- lady may be guilty of a public breach of the rules of good breeding; but, if you bear in mind continually that you are a guest in the house of the Lord, and that the Lord of Hosts h there to witness all you do you will be likely to be serious and circumspect. When seated in the place of worship, «et a watch over the senses, that your eyes and ears may not 136 SPIRITUAL WORSHIP. cause your mind to wander upon forbidden objects. There is great danger that the attraction of per- sons, characters, and dress, may dissipate the serious thoughts with which you enter the sanctuary, so that you will lose the bcnclit of the means of grace. Set a watch also over your imagination. This is a time when Satan is peculiarly busy in diverting the fancy; and unless you are doubly watchful, he may lead away your mind by some phantom of the imagination, before you are aware of it. Keep these avenues of temptation guarded, and seek to bring yourself into a prayerful frame of mind, that you may be suitably affected by the various exercises of public worship. 5. Unite in spirit with the devotional part of thi service. " God is a Spirit ; and they that worship him must worship in spirit and in truth." Sing with the spirit and with the understanding, and see that you do not mock God with an empty song of praise, which finds no response in your heart. Endeavour, also, in prayer, to follow the words of the person who leads, applying the several parts of the prayer to yourself in particular, when they suit your case, and yet bearing in mind the various subjects of petition which relate to the congregation and the world ; remembering that God abhors hypocritical worship, in which men appear outwardly as worshippers, but have no spiritual appre- hension of the meaning of the solemn service in which they are engaged. In all the exercises of public wor- ship, labour and strive against wandering thoughts. This is the time when Satan will beset you with all his fury. Now you must be well armed, and fight HEARINO, 137 fight ■nanfully. Bo not discouraged, though you may be »any t,n,os foiled. If you porsovoro In fhe streTgH^ of Jesua, you w,!I como off conqueror at last. G. "Take heed now you /.ear." Consider the speaker as the ambassador of Christ, sent «ith a message from God to yourself "Now, then," says the apostle, "we are ambassadors for Christ as hough God did beseech you by us. we praTyo^ m Chnsts stead, be ye reconciled to God." The figure here used is borrowed from the practice of one government sending a person on a particular errand to another. The analogy, however, does not hold good throughout. It is like a sovereign sending an ambassador to persuade rebels against his govern- ment to submit to him, and accept .f Jo/ But m such a case, it would be possi',,,,, either for some' pe«on who was not sent to deliver a false message m the name of the king, or for one who was retuy rhi^'t it • ^."^"Tt--*' from the one Tent gosp r The ■" ''■'" '° "" ^'"^^'^ of "•» gospel. There are many whom Christ has never sent, who are spreaamg abroad lies over the land; and there are others, really sent by Christ, who nave m some respects, misapprehended their in- structions, and therefore do not deliver his mes- ^0 just as he has directed. But our blessed Lord, foreseeing thi.,, has wisely and kindly given usa c«.ioo^, by which we may discover whlher those who speak m his name tell the truth. Hence we are commanded to "spar*>>i tK« c:_i,.-.-_.. ,. . the ..ints, whether they be of God." And the Be- 138 FAULT-FINDING. reans were commended as more noble, because they searched the Scriptures daily, to know whether the things preached by the apostles were so. If, then, they were applauded for trying the preaching of the apostles by the word of God, surely we may try the preaching of uninspired men by the same standard. But beware of a fault-finding spirit. There are some persons who indulge such a habit of finding fault with preaching, that they never receive much benefit from it. Either the matter of the sermon, the apparent' feeling of the preacher, or his style, or manner of delivery, does not suit them; and there- fore they throw away all the good they might have obtained from his discourse. Kemember that preach- ers of the gospel are but men. So weak are they, that the apostle compares them to " earthen vessels;" do not, then, expect perfection. Bear with their in- firmities. Receive their instructions as the bread which your heavenly Father has provided for the nourishment of your soul. Do not ungratefully spurn it from you. What would you think to see a child throwing away the bread his mother gives him, be- cause it does not suit his dainty appetite? But the instruction delivered to you by the ministers of Christ, if it agrees with the word of God, is the bread which your heavenly Father has provided as the food of your soul. It may not suit your taste. It may not be savoury enough. It may be coarse food. It may not have any such dressings as render it palatable to a capricious appetite. Or it may be, in your estimation, too strong meat. Still it is the SELF-ArPlIolTION. 139 food whjoh God haa provided for your »oul; and you «U suffer incalculable los3, if you are so dainty af to throw ,t away. But, if there appears really to be a deficency m your minister's preaching, pray for him, that he may preach better. See to it, however, tha the fault be not with yourself, in not keeping your heart m such a state as to be able to appreciate good dul the first time they were delivered, on being re- peated m a time of awakening, and heard with a new ear, have been pronounced excellent, and full of in- struction. ff ear, also, with self-appUcation. From almost any passage m the Bible the Christian may draw a practi- cal lesson for himself. Some truths may not be im- mediately applicable to your present circumstances: yet you ought to be affected by them. Even a ser- mon addressed exclusively to impenitent sinners is calculated to excite the most intense feelings of the Christians soul. It remiuds him of the exceeding wickedness of his pa.t life; it shows him what an awful gulf he has escaped; it leads him to mourn over his ingratitude; and it calls forth his prayers and tears in behalf of the perishing. Strive to brinff home the truth, so far as it is applicable to yourself in the most searching manner. Examine your own heart diligently, that you lose nothing which belongs to you. Do not hear for others. Let every one make his own application of the truth. Many are so intent on fcndmg garments for others, that they lose their own. Ifear with a prayerful frame of mindrif any 140 SELF- APPLICATION. ili part of the discourse is intended for professors of re- ligion, let your heart continually ascend to God for the Holy Spirit to apply it to yourself and to every Christian present. If any part of it is designed for impenitent persons, let your soul put forth an agony of prayer, that it may be blessed for their conversion. Remember and practise what you hear. We are ex- horted to give earnest heed to the things which we have heard, lest at any time we should let them slip. James tells us, " If any be a hearer of the word, and not a doer, h« is like unto a man beholding his na- tural face in a glass; for he beholdeth himself, and goeth his way, and straightway forgetteth what man- ner of man he was." Alas, how many thus hear! But, in regard to them, our Saviour likens them to a man that built his house upon the sand, which, when the storm came, was swept away with a terrible de- struction. How many, who have paid a decent re- Bpect to the worship of God, without practising the self-denying duties inculcated in his word, will find their foundation swept from under them in the ter- rible storm which is at hand, none can tell. Let us see to it that we are not among the many who will say, in that day, " Lord, Lord," without having obey- ed his word; that he should say to us, " Depart from me, ye that work iniquity." MEETINGS FOR PRATER. Intimately connected with public worship are social meetings for prayer. We have examples of these in PBAFER-MEETINGS. 141 the primitive church. The disciples held a ten dayf prater-meeting, before the advent of the Holy Spirit on the day of Pentecost. When the apostles returned from before the council, they held a prayer-meeting, and the p ace was shaken where they were assembled. When Peter was imprisoned, the church held a pray- er-meehng in tU night, and an angel delivered him out of the prison. We read of a place by the river side, where prayer was " wont to be made." And at Mile^ tus, Paul held a precious prayer-meeting with the elders of the church c. Ephesus. These meetings have been mainta^ .; among evangelical Christians m every age. Th., are the life of the church. They are the mainspring of human agency in revivals of rehgion. Without a spirit of prayer, sufficient to bring Gods people together in this way, I see not how vital piety can exist in a church. The feelings of a lively Christian will lead him to the place of prayer. But it will not do to foUow our feelings at au times, because they are variable. If you suffer yourself to be guided by the mere impulse of feelini? you can never be depended on as a stable and consis' tent Christian. We ought the rather to be guided m all things by settled and permanent principle. Ihoso who are so governed are the only Christians that can be relied on in an emergency. The follower of Christ is caUed a soldier; but the main thing with a soldier, and without which he would be good fo nothing, is, that he is always to be found at his post. _ n 5 „o„.^ ucwuiiio 01 an army, or of the country which they defend, if, when caUed to duty, but a 142 SABBATH SCHOOLS. small proportion of aera should be found there ? And what will hecome of the cause in which the great Captain of our salvation is engaged, if but few of the soldiers of the cross are to be found at the place of rendezvous'? Let it be a settled principle with you, then, to be always at your post. Let nothing but absolute necessity keep you from the place of prayer. As females are forbidden, by the dictates of nature and the word of Go "1, to bear a part in the exercises of promiscuous and public meetings, it is highly pro- per, and very ^profitable, for them to hold meetings for prayer by themselves alone. We have reason to believe they did so in primitive times; for we read of a place by the river side, where prayer was wont to be made, and of the women who resorted thither. Such meetings exercise the gifts and graces of those who attend them, and serve to keep alive the flame of piety, as two or more brands placed together will preserve the fir?, when, if left alone, they would all go out. Such meetings have been greatly blessed of God; and sometimes the flame of piety is kept alive in the femalo prayer-meeting, after it has apparently gone out on every other altar. THE SABBATH SCHOOL. 1 cannot persuade myself, in this connexion, to pass over an institution which occupies so prominent a place in the employments of the holy Sabbath, as the Sabbath school; and I think I may presume on the interest which those for whom I am writing feel in THE SABBATH SCHOOL. 143 this department of Christian effort and improvement, i know of no means of intellectual and spiritual im- provement, accessible to all, which will by any means compare with this. It furnishes a stimulus to intel- lectual effort, of great value to persons of all ages, and in every department of life. It is one of the best means of self-educatimi which the times afford: for there IS no study better adapted to develope, enlarge and strengthen the mind than the investigation of rehgious truth. And it haa this peculiar advantage, that It combmes moral and spiritual improvement vith mtellectual cultivation. There is perceptible in the mmds of those who have been for a number of years connected with the Sabbath school, a wakeful- ness of mind, an acuteness of perception, and a defin- iteness m their views of truth, not often to be found among those who have not had this advantage. It creates the necessity for atudy, and obliges every one to learn something new every week ; and this keeps the mmd active, and secures a constantly progressive advancement in knowledge. It tends, also, to keep ahve religious feeling, by keeping the truth before the mmd, and bringing different minds together, to act upon one another. I can hardly persuade myself that it IS necessary to advise young Christian females to be- come connected with the Sabbath school; for it would seem that their own feelings would lead them to a place of so great interest and improvement; and I suppose the majority of those into whose hands this book may fall, have been trained up in the Sabbath school, and have never left it. And I trust none of \u SABBATH SCHOOL TEACHERS. i: them will ever feel that they are too old to continue to attend as pupils. In many parts of the country, it is the custom for the whole congregation, both old and young, to be formed into a Sabbath school; and a most excellent custom it is. May I not hope that the young ladies for whom I am writing will be every- where forward to encourage so good a custom? But young Christian ladies ought to calculate upon qualifying themselves to teach in the Sabbath school, in case their services in this department shall be re- quired. It may be personally more agreeable to sit as a learner; but duty requires that we should always prefer an opportunity of imparting, to that of receiv- ing, a spiritual benefit. Indeed, this is the true way of securing a personal benefit; for our Lord has said, " It is more blessed to give than to receive;" and he verifies his word, by pouring the richest spiritual bless- ings into the souls of those who lay themselves out most for the benefit of others. This is especially the case with Sabbath school teachers. They are excited, by the responsibilities of their station, to greater studj- in the preparation of their lessons, and in acquirin/r/ information to impart to those they teach; and this secures a greater intellectual benefit. Their pupils, abo, give direction to their desires, prayers, and ef- forts, and thus their piety is cultivated, strengthened, and increased. If successful, too, they are permitted to rejoice in the fruit of their labours. Every faithful Sabbath school teacher, therefore, knows, from exper- ience, that it is " more blessed to give than to receive,*' I may presume, therefore, that every young k.Zj who OBJECTS TO BE SOUGHT. 145 loves the Saviour, will esteem it a privileg©^ to be a Sabbath school teacher. But, should you be called upon to engage in the in- teresting and responsible work of Sabbath school in- struction, enter upon it heartily. If you cannot dc this, I advise you not to attempt it. If you engage in such a work without being deep:/ interested in it yourself, and laying yourself out upon it, you will find neither pleasure, profit, nor success, therein. Pre- suming, therefore, that you will be desirous of using all the means in your power to qualify yourself for such a work, I ofier for your consideration the follow- ing hints, which are given under the impression that your pupils are childrer o^ young persons: 1. Endeavour to obtain just views of the importance and responsibility of the work. In a certain subordin- ate sense, the Sabbath school teacher is the pastor of a little flock. He is appointed, in his sphere, to watch for their souls, every one of which is of more value than the whole world. The influence which he exerts upon these souls may give direction not only to their character and influence in this life, but to their char- acter and destiny throughout eternity. The respon- sibility is, therefore, fearful indeed. 2. Keep before your mind the objects to be attained by Sabbath school instruction, and pursue these ob- jects with directness of purpose and effort. These objects are, the conversion of the souls of the pupils, if they are unconverted, and their sanctification, and . ^j,^j »«.5,ji iui UcciitiucDo, ix v;uuvci';res3ion upon our labour is Ication of the jd. But our must be mix- at I mean, I almist, in the s up his soul reathed forth )u follow his renly employ- StJBJEOTS OF MEDITATION. J 59 Tl'lf^"^' ';"*• '"^ <^''^"S it out in its va- »tUIed t r' p^ W^'-"'- In my little work entitled The Ci,03<- which has grown out of a ense o „y own wants, I have selected and anln^ed ^emsK^erable variety of topics, from which yon Zy 6ud some assistance. These are, however Lended as more suggestions, and are, therefore, b^tr mper- tely sta ed and partially carried out One great difficulty ,„ this exorcise is, always to be able fit the mind on some portion of truth in such » manned Zl ''""""^ ^^™'^' »"d '» «<""-P'ate the truth .^ ects T r"'""""" ' """' -""'S^'' these sn" wm I adT.r""'"' "'^'' "" '^''^'' '» -»-. they wm lead to the contemplation of divine truth, with they do not completely cover the ground. But a^y particular topic can be selected, according to jZ circumstoces or inclination. Many of thf snbfZ one or two heads may be found sufficient for one season of meditation But no mere mechani^ .1 tention to the matter, as a task imposed npon^ou^- and then it will be an easy and delightful service. word of God however, flind solemn ir ui- me particciir •""T i ^ -I ■ i ! i i \ 1 - :; \ \ ill . 160 OH HEALTH. CHAPTER XII. ON HEALTH. A HEALTHY and vigorous state of the body is im- portant to a high degree of usefulness. The ser- vices which God requires of us, as labourers in his vineyard, are euch as to call for vigour of body and strength of mind. A feeble state of health, other things being equal, must be a hindrance in the divine life. True, the Lord may make use of it aa a chastisement, and so overrule it for our spiritual growth. But, with an equal degree of faithfulness, the healthy person has a great advantage over the un- healthy and feeble, in the religious life. When the animal powers are prostrated, the mind suffers with them; and many of the supposed spiritual maladies, which afllict the people of God, probably arise from bodily infirmity. But especially do we need bodily health, in our endeavours to benefit others. Works of usefulness are generally attended with laborious effort, either of body or of mind, or both; and fre- quently they require the sacrifice of personal ease, and those comforts of life which are necessary to the invalid. It is true that some individuals have lived very devoted lives, and been eminently useful, with >dy is im- The ser- ers in his body an dily constitution? True life and health, as well as every other blessing, come from God; but he does not bestow them without the intervention of second causes. He has made our animal nature subject to certain fixed laws; and when even his own children violate these laws, he will work no miracle to preserve their health or save their livrs. We have no right to act on the supposition tha^ .r lives are our own; and that fl»e iniiirtr ""> i^-; ^^^ i. j- ? - — c ...j^Fj „v uiiug upon our bodies, hy im- prudence and neglect, concerns nobody but ourselves. 162 FHTBICAL LAW3. It ! Our bodies, aa well a« our spirits, belong to God, by virtue of creation, preservation, redemption, and personal consecration. We are therefore bound to use all lawful t^ieans for the preservat ... o. n.e -^nd health, that both may bo prolonged for the glory of God and tho benefit of our fellow-creatures. But, when ! speak of the means to be used for the preser- vation of health, I do not intend that excessive atten- tion to rejiedies Avhich 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 exist- ence, and a diligent care to live according to those laws. In short, I mean living according to nature. Disease is the natural consequence of living contrary to nature; and probably a large proportion of the sickness which prevails might be directly traced to the violation of the great laws which govern our pre- sent mode of existence. Within the compass of a single chapter I cannot be very particular on tL subj .t. Bi I would re- commend to you to read approved writers on physi- ology, and endeavour to u -Terstand the principles upon which this truly wonderful machii .. is kept in motion. You will find the subject interesting. You will see the evidence of a mighty inteiiect in the construction of the human body. ou ill also be able to di-aw from it practical lesso to ^ ide you in the ::'.jst 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 RULES FOR HEALTH. nr to God, iption, and I bound to Ok lUtJ <"*'nd he glory of ures. But, the preser- ssive atten- )le to resort I mean the nimal exist- ng to those ; to nature, ing contrary rtion of the ly traced to jm our pre- er I cannot I would re- rs on physi- le principles ,K is kept in istin^. You Biiect in the vill also be j^ aide you in %m the more I think you and customs he control of 163 ad es 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 form- er 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 mis- management it has got out of order. But, in advising you to read on physiology, I would caution you against taking up medical writers, con- taimng the description of diseases and their symptoms and, comparing these descriptions with your own feel- ings to ascertain whether you have the symptoms ^ of the disea of which you are reading. Such a course would almost certainly work on your imngina- tion, and make v., hypochondriac, if not actually in- duce the disea?t ^ them Ves. ^ But, without furthc. rologue, I will give a few simple rules for the preservation of health, which, though mcomplete, will be of great benefit, if faith- fully followed. From experience, study, and obser- vation, you will, no doubt, be able to add to them many improvements. I. Mah attention to health a matter of conscience, asarehgiomduty. Pray for 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 X.. ,.t^.. ,, .,„^,,,^, cheerjumss ad ir mgmllUy ofmind. Perhaps few persons are fullj aware of the m ■ !■ 164 CONNEXION OF MIND AND BODr. influence which this has upou the health of the body. The opinion has been advance \ that the stomach is affected chiefly by the influence of the brain on the nervous system. If this theory is correct, it adds very much to the importance of the suggestions under this head. If you are constitutionally inclined to melancholy, endeavour to avoid it aa a sin dishonour- ing to God, and destructive of your own health and happiness. It is dishonouring to God, because it is cal- culated to give the world a gloomy and repulsive idea of religion. It is sinful, because it destroys confidence in God, and leads to repining. Melancholy differs entirely from sorrow for sin, sympathy for distress, and concern for the perishing. 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 hea- venly peace over the soul. But despondency comes over us like the withering blasts of winter. It con- geals the tender emotions of the heart, and casts an icy gloom over every object. It hides from our view every thing 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 every thing dark and hideous. It is no less unfriendly to the ex- ercise of holy affections, than levity of conversation and manners. Although often created by bodily in- firmity, it reacts, and renders disease doubly fferocious. Yet it is so far under the control of the will, that grace will enable us to subaue it. in_-_- -t. j itimate connexion between the mind and body. The of the body, le stomach is brain on the •ect, it adds estions under r inclined to in dishonour- 0. health and saiise it is cal- repulsive idea •ys confidence ttcholy diflfers r distress, and V is a melting brings it low of Christ, and calm and hea- ndency comes iter. It con- , and casts an from our view jnsible to the tiing upon us. »r every thing idly to the ex- f conversation [ by bodily in- mbly ferocious, the will, that here is a very mdbody. The BE IlEQULAll IN YOUR nABITS. 105 one acts upon the other. Depression of spirits en- f ebles all the animal powers, and particularly di urbs d.ges .on, thereby deranging the whole system. If herefore, you ever feel a gloomy depression of spirits ry to bnng your mind into a serene and Zul f-me, by meditating on the mercies you' ^ and exercsmg a cheerful submission to L wm of God. Rejnember that God directs all your u- ays and that you have just as much of ever/ comf rt and b ess.n, as he sees fit to give you, and infinitermore than you deserve. Rise above yourself, and t Jnk f he mfin^te lovehness of the Divine character. But .f this IS not sufficient, walk out and view the works of nature, and try to forget yourself in contempra „! ,7rrr^ g^-7 of God, .OS manifest in tW and the bodily exercise will assist in driving aw^ hi; dis urber of your peace. Or seek the society of some CWian friend, who is not subject to dep^s Ln "f pints, whose heavenly conversation may lead you to lose sight of yourself in the fulness and glory of God like yourself, are subject to depression, unless thev bave made so much progress in subdui g th infiZ mi ty as to be able not only to .ympathil wi h "o but give you encouragement. Sympathy alone wTi but mereaae the evil. Any violent emo C ^ I " mind, or exercise of strong passions of any kind i likewise exceedingly injurious to the health of the III. Be REQULAE in nil <.//.«*. I^J^;., . , , «-l, as ,ou can. fro. ^o„ „™ feelings ^d I^: f 166 EARLY EI3ING. rJence, 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. Rev. John Wesley states that he was, in the early part of his life, in the habit of sleeping late in the morning; but that he found himself wake- ful and restless in the middle of the night, and ner- vous all day. He commenced rising earlier every morririg, until he could sleep soundly all night, and found himself much improved in health. He went further, and endeavoured still more to diminish his sleep; but the /effect was to render him weak and nervous. He continued, through a long life, to rise at four, with improved health and spirits. But young persons require more sleep than those in advanced life. 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 eifects 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 EXERCISE. squire. No ject. Some [he want of like operate )bably every een five and ly making a renders both Drous should ;hat he was, t of sleeping limself wake- ^ht, and ner- earUer every ill night, and h. He went diminish his im weak and 5 life, to rise ;. But young in advanced in the night, ur for rising. Let nothing om them in a lie in a week derangement creatures of lits, instead of be greatly to tiat the hours 167 of retiring and rising should be early. Upon tie P an proposed early retiring will be'neces'saV o earfy nsmg. which is a matter of the first importance sys m?°/- '""''" ^^eerfulness, invigorates the yst m and m many other ways contributes to health. b f:rethTlt'Tf " ^^^^^ '- a solemn stillnes before the dawn of day, m a winter morning, peculiar- ettrTf I ,*^/r^^-^^ '''^^^-^> -d -thing s better calculated to fill the mind with grateful fnd adonn^ views of the beneficence of the Creator than he refreshmg sweetness of a summer morn. Who' ever si away this period, loses half the plelres Iron^^f .^ '^'' ^' ^'^'^^ the sparkling dew- drops, and the gaiety of the opening flowers a.Tll nature smiles at the approach of the^ risi g 'u" t om he music of creation, in lifting up f son^ of softest, sweetest melody, in nraise ni ^,, .'°°^ "'f Author, is no common kxury ' ''''' ^ermem the ope>i air. This time may be divided into such portions as you find most conveni nt S gard to the weather, provided you observe the follow- ing precautions, when it is cold, damp, or weTl 2D 'rf ""^^^^""^ '^ ^-P mode';tely :L: returning, change any garment ih.i. «,o. u^ ^.x " ^^amp, before sitting do^n. Thisco-urse-^iTnZn;; •fT" mj" !' "J" 1 I P li i H- W HjW W ■IP*" |: I I;. It! 108 EXPOSURE. keep up your regular habits, but produce a hardiness of constitution which will greatly increase your use- fulness in life. It is a great mistake to suppose that exposure to a damp, vapoury 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 vapours 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 dimin- ishes their usefulness in every station of life. Many of them are sickly, and few of them are able to en- dure the slightest hardships. To show that this is the fault of their education, we need only refer to the condition of those young women whose circumstances in life render it necessary for them to labour. In most cases, they possess hale and vigorous constitu- tions, and are even more capable of, enduring hard- ships than most men of sedentary habits. There may be some exceptions to this remark; but, in these cases, we know not what other causes have contribut- ed to a contrary result. As a general fact, I think the remark will hold good; though it is equally true that excessive labour and exposure, in the period of youth, often destroy the health. I do not see how the delicate training to which I have alluded can be reconciled with Christian principle. If we have de- voted ourselves to the Lord, it is our duty not only I a hardiness 36 your use- 3uppose that is injurious ourself when i during rest in is kept up sisfc the most There is a of ladies of present day. lich they are reatly dimin- r life. Many •e able to en- lat this is the refer to the jircumstances > labour. In ous constitu- during hard- . There may but, in these ive contribut- l fact, I think 3 equally true the period of not see how luded can be ;f we have de- 3 — i i. . "you are paoH. Of aoeon..o.a.n, t;A: 1 1::^;" '^ -- let yoar mind dwell as 7,2. ^'"'.?'*""S ■^""^ tW', and do not make a 1 tr/r""':" ''^ "''J"'' Especially do „L , ''"J"™' ™nversation. enL:t^t;:L:t.r:^ -^ «-s ,.. particularity You n,n^ // ' ^^ excessive i '".ncj. I ou may find some wholesome disli m the most luxurious table: and if flip i.u 7 need not fear. *''^^' '' ^'^'^^ :^o« ortLr ^'' ^""^"^^^^^^^ whether we eat or drink or whatsoever we do, to do all to the glory of God it' gage in the active serrice of the Lord. 2 When „. SL^rf "''"™' "'*^^ bounties ofPr!:Men: witft the dehcious iasito. ofth^ ft,„u., -r.i. . , - we tnncf o^,v 11, » ■ "•-'^- yiLiie earth, IJut we must see the glory of God in it. Here the bene- 174 TEMPERANCE. :* i 11 volence of his character shines forth in the wonderful provision which he has made for the gratification of our appetites. Hence we may argue the ineiFable sweetness of the bread of life,— the food of the soul. This mortal body is but a tent pitched in the wilder- ness, for the residence of the soul during its pilgrim- age. If, then, God has opened the treasures of the onimal and vegetable kingdom* to please the taste of this meaner part, how much more abundant the pro- vision 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 provid- ed, 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 s-^ 3. But I suppose the apostle had in his mind vice. chiefly the idea of acknowledging G^oc? when we par- take of his bounty, and of honouring him by doing everything in obedience to his commands. Strict and intelligent regard to these points would generally di- rect 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 maybe mentioaea oiv isaae i^ew- I II TiKIKO MEBICINE. J»« ton, J„lm Locke, and President Edwards. Tmr^, the duty of every Christian to know the bounds of But ,t may be necessary to throw in a caution here -ttoiLsowrenL^i^htrSprr You may, from such imprudence, suffer through Z or If attacked with an acute disease when the system >s very much reduced, there is no room for deple „T and recovery is extremely difficult. P^eLnt f'r '""""? '" '■""^*^ '■"' --7 un- Med erne should be regarded as a choice of two evils: fe b„f;r:°?.™'.r! """^"^ °f '^--^. "'d - ^!e il r '"'!"''"^' '" " S'""'" »- '^^ de- ree, mpa,r the constitution. Medicine is unfriendiv dlturl tr™ r''"' ''' ^--^ ^'^-'' -h-h '•' t'o dBturb the regular operation of the animal functions «ny part, th,s may be necessary; and the injury re- 6on with the consequences which would follow if the disease were left to take its course. I„ such les the physician should be called immediately ^ TC such attacks by a scrupulous attention to the laws of -vur,,. oucu attacks may generally be traced eit!;.r f" 176 CAPTION. !■ ■ 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 luibit; and all of them may generally be preserved in healthy action by pru- dence and care, and proper attention to diet and ex- ercise. 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 moderaie, 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 violati< n nf the principles of the human constitution as th^ cfvitM; of derangement; and, by correcting this eiior, -iiiture will gradually recover its lost energies, and restore soundness to the part affected. It is proper, however, to remark, in qualification of the foregoing observations, that we are in a world of death. Sin has deranged the course of nature, and the very elements have turned against us. The seeds of disease are often propagated by hereditary descent, and the exciting causes thereof are floating on the breeze, and concealed in the food and drink which we take to nourish our bodies. It is not always pos- sible, therefore, to trace the origin of a particular disease; nor is it always our own fault when we are sick. But our wisdom is, as much as possible, by the care we take of ourselves, not to excite the latent diseases which lurk within us, and to avoid every- CAUTION. me of the iportant of jht almost 11 of them on by pru- et and ex- ,3 in these ;ution, and imental to ' moderate, r system of restore lost ination will the human it; and, by illy recover to the part 177 It IS, therefore important that we study our own const, u, on. For this purpose, it n,ay be of Zt be.«t^....U a s.il^^ ilification of L a world of nature, and The seeds ary descent, ting on the Irink which always pos- \ particular vhen we are possible, by ;e the latent ivoid every- IMAGE EVALUATION TEST TARGET (MT-3) // {./ % fe *v ^° %^.% 5r «:/^ 1.0 I.I |50 ™^" IL25 II 1.4 2.5 12.2 1.6 Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 m fV ^ iV >.\ LV .V .^ ^ t!? 178 ME>fTAL CTLTITATIOJr. CHAPTER XIII. i;i 1\ MENTAL CULTIVATION. — READING. ^^'^11 I It ' In the parable of the talants, our Lord teaches us that we shall be called to account for all the means of usefulness he has bestowed upon us, and that we are under obligation not only to employ our talents in his service, but to increase them as we have opportunity. Among these talents stand foremost the powers of mind which he has given us; and therefore, if we ne- glect the proper cultivation of our intellectual faculties, we shall come under the condemnation of the servant who hid his talent in the earth. But, when I speak of the improvement of the mind, I do not mean reading merely, but such discipline as will call into exercise the intellectual powers, and enable us to em- ploy them in the investigation of the truth. This dis- cipline is a necessary preparation for profitable read- ing. It is a great mistake to suppose that mental abi- lity is entirely original, or that only a few possess in- tellectual faculties capable of searching into the deep recesses of knowledge. It is true, some have talents of a superior order; but none, except idiots, are inca- pable of improvement; and many of the greatest minds have been formed upon a foundation which appeared, in I i ODJECT OP EDUCATION. 170 ord teaches us II the means of id that we are r talents in his re opportunity, the powers of efore, if we ne- ectual faculties, L of the servant ;, when I speak do not mean s will call into lable us to em- ruth. This dis- jrofitable read- hat mental abi- few possess in- g into the deep □tie have talents idiots, are inea- ! greatest minds lich appeared, in else than dulnessand stupidity. Tie met crooked and »npr„m,s,ns tw,g may, by proper care and culture IZZTr "' '"""''"' '-''■ ^"^ P-"- ob- jects of education are, to give the ability of acquiring knowledge, and to prepare for usefulness Trf not to disregard ourselves; and knowledge is an obj of ntnosic value to us. God is glorified in us in pro- "ECerstunding. But we are to love other, L our Tear :: t'^^^'t ^°°' ^ "•"• °™- ^-^o'sh « - heads my be filled with knowledge, yet if we have notthecapac,tyofemp,„yi„gitf„,pJ,„^ ,^;™ .t ^.11 be comparatively of little value. Many peZs excuse themselves for neglecting to improve^ dmng anything great or brilliant. But this arises from of our Master as if we had ten aZ • '''"''" The discipline of which I speak may be effectp,1 ,'« ployed most of the time in active pur Jus Z able means of mental di>.cinHno T!„* .i. should likewise be emp oyed I I 7 """" which more .ff^oUv-n^l'^ \ „ """ "^ """>"? -n-cciuFiy eaJs out the resources of the i 1 '• Hi ifl : .; i f ifj i 180 WRITTEN EXERCISES. mind than writing. To a person unaccustomed to this exercise it appears very diflScult : but a little practice will make it a pleasing and delightful employment. The mind is more deeply inter odted with its own dis- coveries or productions than it is with second-hand thoughts, communicated through the medium of the senses; and all the intellectual faculties are fctrength- ened 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. One reason why young persons find this , exercise so diffi- cult is, that they select abstract subjects, which have little to do w'^ the common concerns of life. On this accouri ;yill be grea+ly to your advantage to choose some Scripture truth as the subject of your exerci«e. 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 be obscure, indefinite, and confused. But this difficulty will be removed by a judicious division of its parts. Take time, as often as you can, to devote to this ex- ercise ; and rein up your mind to it, with the deter- mination that vou will succeed. Do not indulge the ' '! DISCIPLINE. stomed to this little practice employment, h its own dis- 1 second-hand ledium of the are &trength- •sue a regular e very easy, if Select chiefly school lessons* daily study of ndance. One ercise so diffi- ts, which have 3 of life. On • advantage to ibject of your :, and we have itains. When ly separate the IS, and arrange )u will find a ights. If you • ideas will be this difficulty n of its parts. )te to this ex- vith the deter- ot indulge the 181 absurd notion that you can write only when you feel you s,t down to the «erci=e. until the^vhole L „ I pleted; t V it aside till ,o„ have finished aX. After th„ renew, correct, and copy, the fi,,t one The advantage of laying aside an e^rcise for so™ t™e before correcting it is, that you wi 1 be Te .key d,seov.v its defects than while your fir I thoughts are fresh in your mind. But never c!m mence a subject, and leave it unfinished Ify„;T 0, you „.ll cherish a fickleness of mind which wHI »nfit you for close study and patient investitt.^^ fi dt : h '"" '^^""' """"" <««»it^L'ta; ' aj t whenT- ". ""''"f-'"'^ y«- Performan J may be when ,t ,s done. Scarce any habit is of more pmchcal .mportance than pe,.everance. Do noTI discouraged, even if you should be able to brin.ttt but one ,dea under each division of your :J^^, Yo. W.1I ,n,prove with evcy exercise. And ^ou w j rlZt I "''/"/"" encouragement, tU'th tet attempt I made at writing, with all the study of which I was capable, I could not produce more ha scripts. By referring to them occasionally, you will dis- eover your progress in improvement. In thes» exe . o«s, you can make use of the knowledge you acquire in reaa-.ng:. wlie«p-A- '»■ - i- x & ^ " »v-4mre s, w^e^erex i. upphea to your subject. You 182 WUITTEN EXERCISES. m will find advantage, if you have a friend who is willing to take the trouble of criticising your performances. But do not be discouraged, if the criticisms should make them appear mean in your own eyes; neither be displeased with your friend's severity. It will do you good; and, if you persevere, you will always bo thankful for the advantage of having your defects pointed out. When you have practised so as to have acquired considerable facility of expression, it will be a stimulus to effort, occasionally to send a piece to some periodical for publication. And, if you liud your writings acceptable, it will increase your means of usefulness. In my early attempts at writing, I had no instruction, and no one to aid or encoura;^e me; but, from the moment my first piece appeared in print, I felt a stimulus, leading me to exertion which I should never have made without it. — But, iu everything, re- member your dependence upon God, and seek the direction of his Holy Spirit; and carefully guard against being elated with success, or puffed up with the idea that you possess extraordinary talents. Such a notion will only subject you to mortification when you discover your mistake. But, should it be true, it would be no ground of pride ; for you have nothing but what you have received from God. What can be more contemptible than being proud of our tal- ents? It is like a beggar being puffed , up with the idea that he is rich, because some one has given him a few coppers. Heading is likewise an important means of intel- lectual improvement. But you should never engage NOVEL REALINQ. who is willing performances, ticisms should ires; neither be •. It will do will always bo J your defects d so aa to havo ion, it will be a El piece to some you liiid your (rour means of iting, I had no ira^-e me; but, red in print, I which I should everything, re- and seek the arefully guard puffed up with ' talents. Such tification when uld it be true, u have nothing >d. What can oud of our tal- id .up with the has given him neans of intel- d never engage 183 :: m reading for mere amusement or menial excitement • but We always in vie,v the^^uisition of knowC' and the .mprovement of , our mind. And, when ,o„ read do not make your mind a mere reservoir, to hold the waters that are poured into it; but « j,° thmk them over, and make them your own, if thoy are good or mark their defeets, and reject hem if of your il '' ■" "^•"""'P-i^'^ «'h reflections imdo/iooh to be read. It would hardly seem neces- sary to caution the class of ne^n,,, T „„ i ■ a.rainaf (i,„ J- , persoDs I am address ng ^-amst the readmg of pernicious books; b^-ause se- rious p.ety generates a chastened taste, w TtJns away from whatever contn^venes its spirit. sinee he question as to what kinds of reading are C us ,s by no means settled in the Christian comru- centie-taWes of many professedly religious people I have thought it might be useful, in^this p ace ,o M readmg. I shall not stop to define the terms «o- 18 sulliciently defimte for my purpose. Nor is it „. cessary to inquire whether there may not be eLl' tions to the charges preferred against thomrbcare the objections lie against the general charLter of a whole class of writings, and grow naturally out of this geneiul character. It .ouli be strange indeed fljfl ill 184 NOVEL READINO. tt m if there were no jjems of intoUc'jt, no fine sentiments, in the deluge of productions emanating from the ex- uberant imaginations of novel writers; but to attempt to separate the precious from the vile, would be like diving into a common sewer to hunt for pearls. " A judicious historian," says Mr Hall,* "has said, respect- ing the fictitious works of the last century, — and those of the present are no improvement upon them, — that, if we should divide them into a thousand parts, five hundred of these parts must be at once condemned as so contemptibly frivolous as to render the perusal of them a most criminal waste of time. Four hun- dred and ninety-nine of the remaining ^V6 hundred parts he pronounces positively corrupting in their in- fluence. He describes them as full of representations which can have no other tendency than to mislead, corrupt, and destroy, those who habitually peruse them, and especially those who give them a favourable reception. There remains, then, but the tJiotisandth part, in defence of which anything can be said. Even for these it is impossible to claim any higher charac- ter than that of ' innocent and amusing compositions.' This merit, small as it is, is greater than can be con- ceded. All works are not innocent which may be exempt from the charge of disseminating irreligion and licentiousness. If they convey false impressions of life, excite a distaste for its duties, and divert the mind from real scenes to images of its own creation, they are decidedly pernicious. This, to a greater or • Bev. S. R. Hall, late principal of the Andorer Seminary for Teachers. I quote from his " Lectures to Parentt.' '•4 NOVKL nEADINO. 3 sentiments, rora the ex- it to attempt ould be like pearls. " A said, refpect- r, — and those them, — that, nd parts, five e condemned the perusal Four hun- jive hundred I in their in- presentationa I to mislead, tually peruse \ a favourable e tliousandtk 3 said. Even gher charac- lompositions.* can be con- lich may be ng irreligion 9 impressions d divert the >wn creation, a greater or ir Seminary for 1/ 185 less extent, is tl.c efTect of all novels. Kvory habitmvl reader of them h.nvs it to be the fact " But, without further preliminary remarks, I proceed specfy some of the objections to novo readin. and, m do.ng so, I shall endeavour to establish n J pt «it.ons by the testimony of competent witnesses/' 1. First, then, T remark, that novel reading pro^ duces an undue devclopn.ent of the imagination That pronoun thinke, the author of the « Natural History and the imagmativo sentiments are the very laat to be developed where nature takes her own course t s the nch-coloured chrysanthemumt of the int lie tual parterre So late in their appearance are te genume imngmative emotions, and so nearly do they cultine, that, except m regard to certain commence- ments and preparations, the su ;,.^t might altogether have been excluded, as not belongmg to^ome e'duca. tion An American medical writer, in a treatise on the mfl of mental cultivation u on healtta " The nervous system, being connected with the br Jn Itl"^- "'^f' and becomes the predominate: u in" ir'^^^'''' predominance is necessa^^ body but this great and early development very much increases the liability to disease. He therefo I concludes that, during this period, strong exdtemt: * Mr Isaac Taylor. f A flower that blooms late in the season. I 186 NOVEL READINO. of the feelings is in danger of producing such a pre- ponderance of the nervous system as to make it always easily excited, and disposed to sympathize with disorder in any part of the body ; thus generating a predisposition to hypochondriasis and numerous af- flicting nervous diseases. "Mental excitement," he says, " increases the flow of the blood to the head, and augments the size and power of the brain, just as the exercise of the limbs increases and strengthens the muscles of the limbs exercised." And Dr James Jackson sHys, " Extra development and sensibility of the brain cannot take place but at the expense of some function or structure in the animal or organic system. When, therefore, an undue share of the vital energy of an individual is directed. to a particular organ, a proportionat«j subduction is made from some other." Any sort of light reading is supposed to be less injurious to health than close study. But, if these principles are correct, works of fiction, which strongly excite the imagination and feelings, must be much more injurious than study, and, in the period of youth, highly dangerous. As the predominance of the ner- vous system is necessary during the growth of the body, the opinion of Mr Taylor, as to the late devel- opment of the imagination, agrees with the analogy of nature ; for it is the imagination which acts most directly on the nervous system; and we should natur- ally conclude that the wisdom of the Creator would delay its development during the predominance of the nervous system. What, then, must be the physi- 1^ J such a pre- to make it ipathize with generating a lumerous af- sitement," he to the head, brain, juat as I strengthens >nd Dr James sensibility of le expense of al or organic re of the vital > a particular de from some ed to be less But, if these vhich strongly lust be much eriod of youth, ce of the ner- ^rowth of the he late devei- h the analogy lich acts most should natur- Creator would edominance of h be the physi- NOVKL IlKADINO. 187 cal effects of strong stimulants applied to the im« • native powers of girls in their teens? forf»^^'' erally the period when the tastet le^ X^; and when their deleterious influence in L ' nent deterioration of character isTn' T"^^' The danger is very irrel „f Vl ^ '''''"''^ ^^^'• ih. h uu ; f^ ^ ^' "^ ^^"^ <^"t'ca period as to the health of females pJfhor t\ i r . , t;*""""* "^ to characlor FiKf <,„„i, • • • "'^^""y M balance of aiacior. Juit such injurious excitement is furni.sl,.,! by novel reading; and we need not go far 117 aniples of just such ruinous eifects "tI p.do„.i„ance of feeling and ^i-atS ZZl ttu.ht to r k"' "'"'' ^™"-'' >™ -A I J-^ri^.ningtoro.anceeLT::f-r The effects of this kinr] nf v^„ t ♦I, "^*^ °* readino- unnn mrU ;« h ^.remature and disproportionate developm ' f the ■magmation, is thus described by Hannah mI ent efr , ['"^'"^ "■"' P'-^^-o^ "^ correspond- ent eiTeet m much less time than books of solfd tn atrucfon • the imagination being Uable to be 7lotZ reA If i^lruti^'L ^r"^"''""" ^''^'"^ "^ "« ruLcioa -no. its /;rec«/-ior ; it is a golden 188 NOVEL READINn. I fruit, when suITerca to ripen gradually in tlie tree of knowleJgej but, if forced in the hot- bed of a circula- ting libr°ary, it will turn out worthless and vapid, in proportion as it was artificial and premature. Girls who have been accustomed to devour a multitude of frivolous books, will converse and write with a far greater appearance of skill, as to style and sentiment, at twelve or fourteen years old, than those of a more advanced age, who are under the discipline of severe studies; but the former, having early attained to that low standard which had been held out to them, be- come stationary; while the latter, quietly progressive, are passing through just gradations, to a higher strain of mind; and those who early begin with talking and writing like women, commonly end with thinking and acting like children." The following remarks of the same writer apply, with equal force, after the period of youth is past. Speaking of the education of females, she says, '• Though their imagination is already too lively, and their judgment naturally incorrect, in educating them we go on to stimulate the imagination, while we ne- glect the regulation of the judgment. They already want ballast, and we make their education consist in continually crowding more sail than they can carry. Their intellectual powers being so little strengthened by exercise, makes every little petty business appear a hardship to them ; whereas serious study would be useful, were it only that it leads the mind to the habit of conquering difficulties. But it is peculiarly hard to turn at once from the indolent repose of light reading. tlie tree of f a circuhi- id vapicl, in arc. Girls lUltitude of with a far , sentiment, e of a more le of severe ined to that them, be- progressive, ial stimulus enfeebles the intellectual powom. .nduces mental indolence, and unfits the mind f^ vgorous effort. Nothing less stimulating than Z or cauTl'^'r"' "" '"'^ -«>' " »■■"» to action or call forth its energies; and then, being under the 3. ^fovelr^in^ promotes a sicUy sensibility. A medical writer, speaking of the too powerful exci 190 NOVEL READING. i V" illl inent of the female mind, says, " In them the nervoiig system naturally predominates. The.^ are endowed with quicker sensibility, and far more active imagi- nation, than men. Their emotions are more intense, and their senses alive to more delicate impressions. They therefore require great attention, lest this ex- quisite sensibility, which, when properly and natural- ly developed, constitutes the greatest excellence of woman, should either become excessive by too strong excitement, or suppressed by misdirected education." Novel reading produces just the kind of excitement calculated to develope this excessive and diseased sensibility; and the effect is, to fill the mind with imaginary fears, and produce excessive alarm and agitation at the prospect of danger, the sight of dis- tress, or the presence of unpleasant objects; while no place is found for the exercise of genuine sympathy for real objects of compassion. That sensibility which weeps over imaginary woes of imaginary beings calls forth but imaginary sympathy. It is too refined to be excited by the vulgar objects of compassion pre- sented in real life, or too excitable to be of any avail in the relief of real distress. ^ It may faint at the sight of blood, but it will shrink back from binding up the wound. If you wish to becomt weak-headed, nervous, and good for nothing, read novels. I have seen an account of a young lady who had become so nervous and excitable, in consequence of reading novels, that her head would be turned by the least appearance of danger, real or imaginary. As she was riding in a carriage over a bridge, in company i NOVEL KEAMNO. With her mother and sister, she becam. 191 at frightened he reins, and a a precipice, some fancied backed the carriage off the dashing tliem to pieces. power of r'" '"'P'""'^'' ""'^ " '^'-'i-i^h'S the power of endurance. Extreme sensibility, especiallr n a female, is a great misfortune, renderiWK taken, tha , while genuine sensibility is cherished ill ^rengthemng the higher powers. On this subject M^ More has the following sensible remarks: "& nous study serves to harden the mind for m,~ tr^ iir ta^ ;' ?^ ''^'^^ ^- senlrtot ten ct, ,t abstracts her from the world and its vani- t.«, . foes a wandering spirit, and fortifies a weak one ,t divorces her from matter; it correcte tjlt «p.nt of trifling which she naturally co™ frl the frivolous turn of femal. convention, and Z he atltZ -T"': ^""""^""'"''^ itco'nce^t^e her attention, assists her in a habit of excludine tri- via houghts, and thus even helps to qualify hfrfor ^hgious pursuits. yes,-I repeat it,-th re fa Z :^V ?"f '"' "" '" "» -^^ "f -W studied tionable they may be sometimes found in point of expression however free from evil in its J^^r^ and palpable shapes, yet, from their verv r,H«JT. constitution, they excite a spirit of relax'atioVb^ ^r 192 NOVEL READING. hibiting scenes and suggesting ideas which soften the mind and set the fancy at work; they take off whole- some restraints, diminish sober-mindedness, and, at best, feed habits of improper indulgence, and nourish a yain and visionary indolence, which lays the mind open to error and the heart to seduction." 4. Novel reading gives erroneous views of life. The testimony of Fenelon, on this point, is valuable, as showing that the influence of novels, a hundred years ago, in another country, was the same as it now is among u^. He says, " Uninstructed and ignorant girls are always possessed of an erratic imagination. For want of sohd nourishment, all the ardour of their curiosity is directed toward vain and dangerous ob- jects. Those who are not -without talent often de- vote themselves entirely to the perusal of books which tend to cherish their vanity; they have a passionate fondness for novels, plays, narratives of romantic ad- ventures, in which licentious love occupies a promi- nent place ; in fine, by habituating themselves to the high-flown language of the heroes of romance, their heads are filled with visionary notions. In this way, they even render themselves unfit for society; for all these fine sentiments, these adventures which the au- thor of the romance has invented to gratify the im- agination, have no connection with the true motives that excite to action and control the interests of society, or with the disappointments invariably at- tendant on human afiairs. A poor girl, full of the tender and the marvellous, which have charmed her in the perusal of such works, isf astonished not to find u NOVEL READING. soften the off whole- s, and, at id nourish the rniud I of life, 3 valuable, t hundred I as it now i ignorant lagination. ir of their jerous ob- often de- )ok3 which passionate lantic ad- a promi- ves to the mce, their I this way, ty; for ail 3h the au- fy the im- le motives terests of iriably at- 'uU of the irmed her lot to find 193 m the world real characters resembling these heroes- she would wish to live like those imaginary princesses,* ^vho, in the fictions of romance, are always charminn- always adored, always placed beyond the reach of necessary duties. What must be her disgust when compelled to descend from these flights of fancy to the humble details of domestic life !" But the following testimony of Goldsmith is, if pos- sible, still more valuable, as the writer's wisdom, like Solomons, is experimental, he having written one of the least exceptionable novels in the English language. ;^ Above aU things," he says, in a letter to his brother never let your son touch a romance or a novel. These pamt beauty in colours more charming than nature, and describe happiness that man never tastes. How delusive, how destructive, are those pictures of con- summate bliss! They teach the young mind to sigh after beauty and happiness which never 'existed: to despise the little good which Fortune has mixed in our cup, by expecting more than she ever gave; and m general,-take the word of a man who has studied human nature more by experience than precept - take my word for it, I say, that such books teacl/us very little of the world." 5. mvel reading strengthens the passions, weakens mZ'T "'''^ diminishes the power of self-control Mul itudes may date their ruin from the commence- ment of this kind of reading; and many more, who have been rescued from the snare, will regret, to the end of their days, its influence in the earlv formation of their character. The novel writer, having no high- 194 NOVEL READING. f. ii: er object in view than to amuse the reader, and being deficient in moral principle, appeals to the imagination and the passions, as the readiest way of access to the heart. A love affair, of some sort, is indispensable to this species of writing. Indeed, both novel writers and novel readers seem to be worshippers at the shrine of an imaginary sentiment, denominated love; but which, if traced to its source, would be found to have a much more questionable origin than the sentiment which leads to conjugal union. To a very great ex- tent, these works unite in the same person some of the noblest traits of character with secret or open im- morality; thus clothing vice in a garb of loveliness, and insensibly undermining virtuous principle. Yet, in many of them, the subtle poison is so diffused as not to be seen by its victims till it is too late to apply a remedy. To substantiate this charge, I shall pro- duce the authority of one whose literary character and position in society gave her the most ample op- portunity of judging correctly. Though the principal drift of the following remarks of Mrs Hannah More is directed against a particular class of these writings, yet, from the commencement, it will be seen that she meant to apply them indiscriminately to novels and romances of every description, at least in their ulti- mate tendencies. It may be true that, in regard to some of them, the picture is highly wrought ; yet the more covert and insidious the poison, the greater is the danger. If there are any, of the whole tribe of novels and romances, which are not obnoxious to these charges, they all fall under those already enumerated ; -'' m er, and being J imagination access to the ispensable to lovel writers at the shrine jd love; but jund to have be sentiment Bry great ex- rson some of b or open im- of loveliness, Qciple. Yet, diffused as late to apply >, I shall pro- iry character >st ample op- the principal lannah More lese writings, seen that she o novels and in their ulti- in regard to ight; yet the lie greater is hole tribe of fcious to these enumerated ; NOVEL READINO. and they will all be found tendi 195 — o towards the immi- nent dangers here portrayed; for the appetite, once created will demand still stronger and stron. r st jnulus till it ha« tasted the whole. It may, hfwev incidl t Tt-': *'^' "^ ^^'^^'^ ^' i-gi'n'ation the incidents of which are interwoven with a love affair can be wholly free from these dangers "Novels," says Mrs More, « which chiefly used to be dangerous in one respect, are now become mischie- T0U8 ,n H thousand. They are continually shifting their ground and enlarging their sphere, and are dail^ conir/t "/"^'^^ "^'"^"'^^- S--"-- they concentrate their force, and are at once employed to diffuse des ructive politics, deplorable profligacy, and impudent infidelity. Rousseau was the first popular dispenser of this complicated drug, in which the dele - tenous infusion wa« strong, and the effect proportion- ably fatal; for he does not attempt to seduce the af- fectio„« bu through the medium of the principles. He does not pamt an innocent woman ruined, repent- ing, and restored; but, with a far more mischievous refinement, he annihilates the value of chastity, and, with pernicious subtlety, attempts to make his heroine almost more amiable without it. He exhibits a vir- tuous woman, the victim, not of temptation but of rea- son; not of vice, but of sentiment; not of passion but of conviction; and strikes at the very root of honour, by elevating a crime into a principle. With a meta- physical sophistry the most plausible, he debauches the heart of woman by cherishing her vanity, in the erection of a system of male virtues, to which, with a !l w m 19G novi:l reading. lofty dereliction of those that are her more peculiar and characteristic praise, he tempts her to aspire; powerfully insinuating that to this splendid system chastity does not belong; thus corrupting the judg- ment, and bewildering the understanding, as the most effectual way to inflame the imagination and deprave the heart. "The rare mischief of this author consists in his power of seducing, by falsehood, those who love truth, but whose minds are still wavering, and whose prin- ciples arci not yet formed. He allures the warm- hearted to embrace vice, not because they prefer vice, but because he gives to vice so natural an air of virtue ; and ardent and enthusiastic youth, too confi- dently trusting in their integrity and in their teacher, will be undone, while they fancy they are indulging in the noblest feelings of their nature. Many authors will more infallibly complete the ruin of the loose and ill-disposed; but perhaps there never was a net of such exquisite art, and inextricable workmanship, spread to entangle innocence, and ensnare inexperi- ence, as the writings of Rousseau; and, unhappily, the victim does not even struggle in the toils, because part of the delusion consists in imagining that he is set at liberty. "S:)me of our recent popular publications have adopted and enlarged all the mischiefs of this school; and the principal evil arising from them is, that the virtues they exhibit are almost more dangerous than the vices. The chief materials out of which these delusive systems are framed, are characters who pi3c- NOVEL READiyn. more peculiar it to aspire; endid system ing thejudg- g^, as the most L and deprave onsists in his lio love truth, 1 whose prin- 3 the warm- ly prefer vice, ral an air of ith, too confi- their teacher, %re indulging Many authors of the loose er was a net nrorkmanship, are inexperi- d, unhappily, toils, because ng that he is cations have f this school; ti is, that the tngerous than which these ers who pii>c- tise superfluous acts of lo; generosity, while tli trampling on obvious and eommnnrlorl i r ' , combine inflated s.nUn,..tZC^,t ^ri:^" that no duty e.istXhl," ^ ?'"' ""'■'*»''■'*; that impure ' thetv " '"°'"'"''' "'^ ^''^'"'^- while iaL nd retln " !fr' •'™'"°" "="-'' fo.-mer imposed t', . °"'^""J"^' '''^^"■aints; the -u^r imposed by arbitrary men. the i,k„, i i, absurd prejudices of timorous and lUit ^ " sciencp A]««i it. i """"^^^ ^"^^enlightened con- science. ^ Alas! they do not know that the best crev ture of ,^ i33 ^^^^ ^^^^ ^.^^^^ .^ ^^^^ wayward un fixed, unprincipled beino-- thnf +1.« ^ x ^'y''^^^, un- - • "*^'"gj inat the best nahimJ mo^ requires a curb, and needs that balance illf T viHue A„,xnr::m:rtn:^i: spite of the monopoly of benevolence to wh ch th To e philosopher V claim, that the human du os of Z econ aUe have never once been ,ve,. perw/b; any of the rejecters of that previous portion of the decalogue which enjoins duty to God "In some of the most splendid of these characters compassion „ erected into the throne of justice and justice degraded into the rank of plebeian virtue It .considered as a noble exemplification of senttoen that creditors should be defrauded, while the mlev due to them is lavished, in dazzling acts of ch-ritv o -me object that affects the senses which pa^^^" .y 'Jtll 198 NOVEL READING. of charity are made the sponge of every sin, and the substitute of every virtue; the whole indirectly tend- ing to intimate how very benevolent people are who are not Christians. From many of these compositions, indeed, Christianity is systematically, and always vir- tually, excluded ; for the law and the prophets, and the gospel, can make no part of a scheme in which this world is looked upon as all in all; in which want and misery are considered as evils arising solely from the defects of human governments, and not as making part of t^e dispensations of God; in which poverty is represented as merely a political evil, and the re- straints which tend to keep the poor honest are paint- ed as the most flagrant injustice. The gospel can make no part of a system in which the absurd idea of perfectibility is considered as applicable to fallen creatures; in which the chimerical project of consum- mate earthly happiness (founded on the mad pretence of loving the poor better than God loves them) would defeat the Divine plan, which meant this world for a scene of discipline, not of remuneration. "But the part of the system most fatal to that class whom I am addressing is, that, even in those works which do not go all the length of treating marriage as an unjust infringement on liberty, and a tyrannical deduction from general happiness, yet it commonly happens that the hero or heroine, who has practically violated the letter of the seventh com- mandment, and continues to live in the allowed viola- tion of its spirit, is painted as so amiable and so be- nevolent, so tender, or so brave, and the temptation i t ' sin, and the lirectly tend- le are who are compositions, d always vir- prophets, and sme in which n which want ig solely from kot as making ich poverty is and the re- lest are paint> le gospel can ibsurd idea of ble to fallen ct of consum- mad pretence } them) would lis world for a fatal to that even in those h of treating liberty, and a ipiness, yet it roine, who has seventh corn- allowed viola- ble and so be- lie temptatiou (: NOVEL READINa Jgg is represented as so irresistible, (for all these philoso f sTr t"tl the predominant and cherish dst sheltered" r' '''"f ' ''''' P°""^^-^«' -^ - - sheltered, and surrounded, and relieved, with shining S:; i:'b^'^\?: r°^^"^ '^^^ i-^r-sibie yi: f reader s brought to lose all horror of the awful crime m question, m the complacency she feels for the en! gagmg virtues of the criminal." The following remarks of the same writer are wor- hy of 3pee,a attention, at a time when the country s deluged with foreign romances, and every steam' tl he nT" '' '"^'^'^^' ^^^^ ^^'^ P-^-tions from the prohfic pens of English novel writers, which not hke the "leaves of the tree which were for the heahng of the nations," but, like the fabled Mon Upas spreading moral death over the land-- decefve 1^7 \"'"' ''"^ ^^^^^^ ^^^ ^^^--ed and ll! « '.'^''' ^^ '"PP°^^»^ *^^^ t- be a fable; the truth r "T T* '"""^^^ "^^^^^- I «P-k rlf r\ ""'"'^^"^ *^"^ ^^^ ^**^°k« ^f ^'^fidelity in a^Tn t the? "l t "'' "'"^'^^ P-eipally directed against the female breast. Conscious of the influence of women in civil society,-conscious of the ffe which female infidelity produced in France, J hi attribute the ill success of their attempts n this dressed to the male sex. They are now sedulously abounng to destroy the religious principles of womet and m too many instances have fatally succeeded. 200 NOVEL REAPINO. 'J, For this purpose, novels and romances have been made the vehicles of vice and infidelity." 6. Novel reading is a great waste of time. Fe^v wil\ pretend that they read novels with any higher end in view than mere amusement; while, by the strong ex- citement they produce, they impose a heavier tax on both mind and body than any other species of mental effort. If any thing valuable is to be derived from them, it may be obtained with far less expense of time, and with safety to the morals, from other sources. ;No Christian, who feels the obligation of " redeeming the time because the days are evil," will fail to feel the force of this remark. We have no more right to squander our time and waste our ener- gies in frivolous pursuits, than we have to waste our money in extravagant e-cpenditures. We are as muf h the stewards of God in respect to the one as the other. 7. Novel reading is a great hindrance to serious piety. Such is the mental intoxication produced by it, that we might as well attempt to reach the con- science of the inebriate with the truths of God's word, as that of the novel reader; and the heart that can be feasted on such dainties cannot have sufBcient relish for the " sincere milk of the word" to "grow thereby." The following testimony bears intrinsic evidence that the writer speaks from experimental knowledge. Mr Hall says, " The fictions of a disordered fancy annihi- late, as it were, the realities of the future world, as well as of the present. They place men, just so far as they produce their legitimate influence, in the midst IS have been NOVEL READIKO. 201 Of ideal scene,, as remote from the existence ,vl,ich ,', « a, f,„ t,„t v,l,i„h i. There .re Ob s ." ser o f,^ , •'°"'' ^'""^ ^'""' ■« "■» ri^l'es of the ». er, or the pleasures of the sensualist. It i, tr„|v m laneholy to think that any should be led by the .^«^ eoneems of time to neglect the interests „ verted from so momentous an affair by mere phin o»s the imagination, That the prod'cZs on," tnbut.ng to them, cannot be denied. I make mv appeal .,th confidence to those who have f^a time ndulged m snch reading, but at length awakened from the spell of the enchantress. Sa;, didTot " „ find your mterest in religion cltninisk exactly "pr" Z ' ^"^ "<" "-« h"""^ which you devoted to neg.etedbookXo:r^.if;^:rshVn1^^^^ ">g _c r„,e, and your closets, and the society of devTut one answer to these questions. The exnerienl "J str "'" ^' "''"^" «"" *>■» oonscienc „;:; fot. Tr™- 'd "?^ " ""' "'O P»S- "f 'he no" . Ust The mmd is then insensible aHk« f„ .!,» v„..., and the fears of eternity. The ear is'so VuuTf ^C 202 NOVEL READINO. sounds, that God is unheard, though he spc:ik. He may even whet his sword of vengeance, but the fasci- nated victim sees not its terrible gleam." lO. If such is the effect of novel reading, how can oi who has solemnly devoted himself to the service of God, spend the precious moments, f^iven him here for discipline and preparation for a tiigher and nobler sphere, in thus counteracting the gracious designs of God towards his soull How dangerous thus to parley with temptation! What an example to set before im- penitent friends, whic'.i, if they follow it, will place an almost insurmountable obstacle in the way of their conversion! How ungrateful to him who " died for all, that they which live should not henceforth lire unto themselves, but unto him which, died for theiu and rose again !" 8. Before leaving this subject, a class of worki denominated religiotis novels claim some attention. They may, perhaps, find more friends among religious people than common romances, because they profess to recommend religion. But, though they may be free from everything gross and directly tending to irreligion or lic^. 1 jw'^vSs, yet it is believed that the same general ^jbjociious lie agaiaob them as against all others. All that has been said of the influence on the imagination and sensibility, of morbid excitement, and of erroneous views of life, lies equally against religious novels; and, besides these, there is another objection, of sufficient weight to counterbalance all that may be said of their unexceptionable morals. It is, that they give false views of religion. Mrs i3j.QT% KEUGloUiS NOVELS. I spciik. lie )ut the fasci- br)W can one, lie service of him here for r and nobler us designs of ;hu3 to pailey jet before im- will place an way of their ho " died for encefurth live lied for theui lass of works ime attention, long religious e they profess they may be ,ly tending to ieved that the a as against all } influence on lid excitement, qually against ere is another iterbalance all ble morals. It 203 H. ]VIr« >-^- S l.Ti.UXCy in » note ai.peujed to her de«,-iptio,i of popular „<^ thoae muro v,rtuou, novel write ., who 4«J to espoiue the cause of reli.rion vet e.hihi, f i ,. . ^"o'ou, yet, exhibit ialae views It. I have lately seen r „„,.k of some merit la this way, which wa, meritoriously designed to ejp,.« l.e impieties of the new philosophy. But the wrij, hetrayed his own imperfect kno.kdge of the Chri I- Zl" T "^f-"'"^' "^ -" '/his hero, wi:l he p.oposed as a pattern,/y,( a u,«i/» On the same suhject Mr HaU observes, " I would not except from these remarks Hose prod,:;t novdi. They have, in some instances, no doubt, been written by men of piety, and from good motives. S pei-sons have, however, it is but too manifest, in th , oas^ misjudged, and done serious injur; to the can which they meant to advance. The ol.iection which « so strong ag-ainst other works of fie. on, lies w equa^ weight against them. The views -flifelua the former give are not more erroneous km the re- presen ations of religion contained in the _ dter In- calculable evil may be the consequence of hi,. Tl« ofTect of turning from "those i4« of Chr.stian pet fection, which the religions novel presents, to the mixed char^ters which even good m!n exh. it mW be either petulant censoriousness or distrust, of aU pretensions to piety. ThU is not all. Apjy the l: D *"" ""^^^ determine your esL^^teo books. Do romances of this class increase vour at- «-am,-„t to the Bible? ■ Are you able, at any moment, 204 LIGHT READING ^^l«i-H, to lay them aside, and resume the sacred volume with undiminished interest? Do they prepare your minds for more delightful communion with God? Do they dispose you to more frequent acts of sympathy and benevolence? If any have, even in a slight degree, experienced such effects, they are examples of an ex- ception to the general law. The testimony on this subject bears with overwhelming preponderance the other way. All, except those who are fascinated to delusion, know that the mind may be full of the ex- citement iVhich a religious novel awakens, while it is enmity itself against God. The danger that those who feel such emotion may substitute it for the sub- duing power of the gospel, is one which those only will think trifling who know little respecting the de- ceitfulness of the human heart," But I would not advise you to read any books, merely because you can obtain no other, nor because there is nothing bad in them. There are many books which contain nothing particularly objectionable, which, nevertheless, are not the best that can be ob- tained. There are so many books, at the present day, that there is no necessity for wasting precious time upon crude, ill-digested, or unprofitable works. There is such a thing, also, as reading too much. The \nind may be filled with ideas and facts which it cannot di- gest. You may likewise read in such a miscellaneous, desultory manner, as to derive little benefit from it. A house may contain abundance of rich furniture, yet, if it is all stowed away in the lumber-room, it will be of little use. The mind and character may ako r'olume with your minds [] Do they mpathy and ght degree, es of an ex- lony on this iderance the fascinated to I of the ex- s, while it is r that those for the sub- 1 those only jting the de- l any books, , nor because I many books )bjectionable, it can be ob- I present day, )recious time ivorks. There h. The \nind it cannot di- niscellaneous, nefit from it. furniture, yet, room, it will cter may also LIGHT READINQ. ?05 receive great injury from an undue proportion of such light readmgas is useful in its place, but injurious when indulged to excess. The following remarks of Mrs More deserve serious attention, in this connec- tion: ^ I venture to remark, that real knowledge and real piety, though they may have gained in many in- stances, have suffered in others, from that profusion \uf\ tr''°^' sentimental books, with which the youthful library overflows. Abundance has its dan- gers, as weU as scarcity. In the first place, may not the multiphcty of these alluring little works increase the natural reluctance to those more dry and uninter- esting studies, of which, after all, the rudiments of eveiy part of learning must consist? And, secondly IS there not some danger (though there are many honourable exceptions) that some of those engaging narratives may serve to infuse into the youthful heart a sort of spurious goodness, a confidence of virtue a parade of charity? and that the benevolent actio'ns with the recital of which they abound, when they are not made to flow from any source but feeling, may tend to inspire a self-complacency, a self-gratulation, a Stand by, for I am holier than thou'? May not the success with which the good deeds of the little heroes are uniformly crowned, the invariable reward which IS made the instant concomitant of well-doing furnish the young reader with false views of the con- dition of life, and the nature of the Divine dealings with men? May they not help to suggest a false standard of mnrnla to infn^- - 1 - " ^ •> !_..,, w iniuoc a iuvo or popularitv, and an anxiety for praise, in the place of that simple and 20ff WORKS OF FICTION. 1' ', unostentatious rule of doing whatever good we do, ' because it is the will of God'1 ** It is not my purpose, however, to condemn all works of fiction, nor to censure the judicious cultiva- tion of the imagination and the taste. Fictions of the allegorical and parabolical kind have their place in the illustration of truth, and are sanctioned by Scripture. Those of another class, which give just representations of life, without the accompaniment of a love story, may, to a limited extent, be allowed. You may, aJso, devote some time, pleasantly and pro- fitably, to the best English classics, both in poetry and prose, which, for the want of a better term, I shall include under the head of belles lettres, for the purpose of cultivating the imagination, improving the taste, and enriching your style. These should be selected with great discrimination and care, with re- ference both to their style and their moral tendency. Poetry, to a limited extent, tends to elevate the mind, cherisli the finer sensibilities of the heart, and refine the taste. But, if you cannot obtain books which furnish you a profitable employment for your hours of leisure, devote them to the study of the Bible. This you always have with you, and you will find it a never-failing treasure. The more you study it, the more delight it will afford. You may find new beau- ties in it, and " still increasing light," as long as you live; and, after death, the unfolding of its glorious mysteries will furnish employment for a never-ending eternity. The selection of books to be read depends so much SELECTION OF BOOKS. good we do, condemn all nous cultiva- Fictions of 3 their place motioned by ch give just ipaniment of , be allowed, itly and pro- th in poetry stter term, I rttres, for the nproving the 50 should be jare, with re- ral tendency, ate the mind, rt, and refine books which your hours of Bible. This rill find it a study it, the nd new beau- 3 long as you f its glorious never-ending ends so much 207 on the peculiar circumstances of each individual, that It IS not an e^sy matter to recommend a general list wm be found m the Appendix; but with so little sat- isfa t on to myself, as to its practical utility, that I ed to dTsffh . •''"!' "^"^^ ''' ^^^ have conclud- ed to do so, thmking that it may be of use to some stct^ 'rT' ^'' ^" "-^'^^ ''^^ *^ - " selection for themselves. I would advise you by all rneans, to consult your pastor in making ,{:; ^ ion. If you are able, it is better topurchase than to borrow the books which you read. You will not be able to keep borrowed books long enough to read them thoroughly, especially if you attempi to carry ^ong together the various kinds, in due proportions' as IS desirable; and you can make much more of you; rlrTA^''' ^'"'"'' ^'"' ^''^'> "^ ^ *^ b« able to refe to them again. If you read your own books, I would recommend the use of" Todd's Index Rerum " or a similar work by M. T. C. Gould; the advantage of which IS, that you will then have an index to all bat you have read, so that you can at any time refer to any passage or incident which recurs to your mind or which you may desire to use. As these works con- tain ample directions for their use, I need not give any m this place. If you read borrowed books,L v^ still be useful; but the less so, as the trouble of referring to them again will be much .rp^f.r- «nd in this case, the edition of the book refer^ed't'; should' 208 SYSTEM IN BEADING. be stated in the reference. Reading after this man- ner will, in the course of a few years, put one in pos- session of a vast fund of information, which may at any time be resorted to. In order to read with profit, you must adopt some plan which will secure a suitable variety. To assist you in forming your plan, I shall arrange my remarks on the various kinds of reading, under the heads of History J Biography, Doctrine, and Miscellany; and you should so regulate your reading as to keep along a suitable psroportion of each. Either give to each kind particular days of the week; or, if this does not suit your circumstances, read through one work on one of these branches, and then take a work on an- other, and so on, till you have read something on each; and then begin again upon the branch where you commenced. But, if you have the books and the time at your command, I should recommend that you keep on hand something on each of these depart- ments of knowledge, devoting stated times to each. Yet do not sufier your inability to carry out any de- finite plan which may be recommended, or which you may form, to prevent your attempting a systematic course of reading. Your plans must conform to your circumstances; and you will never be able to accom- plish all that you purpose. But never permit your- self to yield to discouragement. With these remarks, I proceed to speak of the several kinds of reading which I have mentioned, each by itself. I. HiSTOEY. This is usually considered under three divisions, viz., sacred, ecclesiastical, and -profane. The )r this man- ; one in pos- hich may at adopt some \ To assist my remarks he heads of ellany; and keep along ^ive to each his does not ne work on ^ork on an- tnething on ranch where oks and the nd that you lese depart- les to each, out any de- r which you . systematic arm to your e to accom- ermit your- ise remarks, of reading jnder three >fane. The PROFANE HISTORY. 209 tlT lf„r/T r"^"^' "" "-^ ™e histories: anon of q'-^ "" ^''""' "^ ""^ »'>«»1' «inee the canon of Scripture was completed: and the thWAt the histories of the world written L • . ' But, aa I have alread, tit! "S^^IT^ ,-■■■ rssa^lt ; oi ;::;'';"'• "' '"''°'' -^ '■■■"^^ ^f .V, J ^ ^^^^° '^^s^res an enlarged view o the affairs of the world, and the dealings of God tT ularl: 'T"""^ ^' ""■' "^ "^"-h » par- ticular In re^,„g p^^j.^^^ ^j^^^_.^_ observe,- >«e». Look lor the hand of God in everythina- • for he controls the actions even of wicked men Vl vAWh v>\c ^. wicKea men, to accom- Ph3h his own purposes. The Bible is full of this great tiulh. Scarcely a page can be found where it fa not recognised. •■ The Most High ruletb in the wlgdl of men, and giveth it to whomsoever he will" H^ c-alls he king of Assyria the "rod of his anger" for ohastisirg the hypocritical Jews; but adds, "Howbeit he meaneth not so, neither doth his hear! m:^^'. no a f:".''!':"' '" ''"*'-''^-<' »' off nations T , , '^°'^' "• » subsequent verae, he savs when he has performed his whole work by his v^l- d king, he wm punish his stout hear,, and the ^ ry that the hand of the Lord is to be seen. He exer «es a particular providence over the least, as weTL Ssrt;d:'sh^;:rMrr^^"^''^-™- xiuiu, snau not fall to the ground withonf our heavenly Fatli^r a^,^ -i---- • r ^^^^"^^ „, , . " ~ — • ^^"« i-"^ is one of the brie-hf- -tglones of the Divine character. He who filbt. p'« » I 510 THINGS TO BE OBSERVED. mensity with his presence, condescends to care for the minutest beings in the universe. 2. Observe the connection 'of the events recorded in histonj with the fulfilment of prophecy. I do not, how- ever, suppose you will be able to see this very clearly, without reading some authors who have made the pro- phecies 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 ndture 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 conse- quence of it. In reading history, we find that in- dividuals, 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, every where around them. The infidel would pro- nounce this inconsistent with the character of a God of infinite benevolence. But the whole mystery is ex- plained in the Bible : all this wretchedness is brought upon men for the punishment of their sins. 5. Observe the hearing of the events recorded on the church of Christ. One great principle in the Divine administration appears to be, that the Lord overrules the affairs of men with reference to the kingdom of Christ. Often, events which seem, at first glance, to be foreign to the interests of his kingdom, appear, upon a closer examination, to be intimately connected care for the ts recorded in '. do not, how- 3 very clearly, made the pro- is you will not 1 you have the nind. an heart, and the conduct of lOut restraint, such conduct. I, as displayed Drld in conse- I find that in- off by a single ted to live for •y, and death, lei would pro- acter of a God mystery is ex- ness is brought sins. recorded on the i in the Divine Lord overnxles he kingdom of at first glance, ngdom, appear, ately connected ECCLESIASTICAL HISTORY. .jl 1 outL. ' °f*'''''=''™"^i"»>-y man stand, object, we d.scoyer that he wa. the instrument which God employed for spreading over a large portion of he world one common language, and so to p e"are the way for the introduction of the gospel Wh ever the arms of Alexander extend^ed' the Greek a«guage and Greek literature were made known thus preparing the way for the universal reception guage Who knows but every event of history ha, But, in order to keep all these things before yonr ""nd, you must maintain, in the midst of your read 'ng, a constant spirit of prayer to observe the same things, because the histo-y of th! world But there are some things to be noticed TffTt J . "''"'■"^ "^^'^ ""> ^'^ own people d.ffer from h,s dealings with his enemies. The afflL t.ons wh,ch he brings upon the former are the whTle- ome corrections of a tender father, and designld for SnTdtlXt^li-"!!-^^^^^^ i»%^.en^ intended •^;;;n=:::r-::i- 212 ECCLESIASTICAL HISTORY. 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. Many 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 iheforvi and power of godliness. With- out these, iio 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 trtte church. For, during many ages, of which church history treats, the true church appears to have been confined chiefly to small bodies of poor and persecuted people, who wei'e regarded as heretics; while the nominal church had departed from both the faith and practice of the true gospel. I do not mean to say that there may not be many evils, and some wicked men, in the true church; but, when the body generally is corrupt, it cannot be acknowledged as the church of Christ. The church is compared to the human body; and, if the vvhole body is corrupt, all the limbs must be ; though there may be some withered or decaying limbs, while the body is sound. II. Religious Biography is, perhaps, the best kind of practical reading. It is, in many respects, very BIOGRAPHY. litics. But you do not dany of the either with vicked men the church y of people the gospel, )ther words, ess. With- to be called lis, you will nind, which posing that e history of !rM« church. story treats, ined chiefly people, who inal church ctice of the there may in the true I corrupt, it Christ. The and, if the bej though limbs, while le best kind spects, very profitable. It furnishes tesli 2i:i value of the r of the truths of 'eligion revelat mony to the reality and of Jesus, by the exemphficat It also points out th -vion ion in the lives of its followers Christian's path "::/;r/""™'"'' "'""•■ ''«^' the -n,„„„tersu; : e \rer s^ wUderness. The path which'r ^rifit t? oeedmgly narrow, and difficlt to be kept 0„1 ,' ^-Mito:::;Lr:rafr™^"^^"' experience of w^iL"^ , :tr;:s: this you may find i„ religious biographies Th ' t Affieulties, trials, tomptaUons, falls Td ll of God's people are described V ^^''""''■'ees, their examples. YetTyen tt J ^'^ "'■"'" ^""^ with so„e caution Bearintfnd'S ""' '' """ i"g the histo,^ of fallible L„ „ ^ ZIZ ""'; experience are to be followed no 'rr h r «f ,! agree with the word of God u! l\ ""^ -t.„ t„ ,,, <^J,;izr:^r^^ ^reisr z^z:t' -^ -- -^ t:„- . ■"'^siaes, there is, m every one's tp %o„s e.perje„ce, a great mixture of hun.a'L infirl ty. It « seldom, and perhaps never, the case thl. ^hese experiences , re, in a., „Us, what they ough ^ be. Some, whose lives have been written dwel too much on the dark side of their characte;;::" 2U MISCELLANEOUS READING. M s others too much on the bright side ; some are tinged with melancholy, and others may not show as much as they ought the depths of the human heart. Others are greatly marred by defective views of truth. They will be very profitable to you, if read with julgment and discrimination, and carefully compared with the Scriptures; but, if you take for granted that all their experiences were right, and therefore attempt to imi- tate them, they may lead you astray. You will find it profitable generally to keep on hand a volume of biography, ;nd read a few pages at your daily seasons of devotion. III. In relation to Doctrinal Reading, I have al- ready give'? general directions. I will only remark, in this place, that you must give it a prominent place in your systematic course of reading. IV. Under the head of Miscellaneous Reading, I shall comprehend the following, viz. : Works on the prophecies, to be read in connection with history; practical works on Christian character, experience, and duty; on the instruction of the young; illustra- tions of Scripture; on the natural sciences; on health, belles lettres, travels; biographies not strictly reli- gious, &c. You will need to exercise considerable judgment, in order to give a suitable proportion of time to these various subjects. Until you have the principal events of history in your mind, and un- til you have a tolerable knowledge of the doctrines of Christianity, miscellaneous reading should occupy a subordinate place. You may profitably keep on hand some approved practical work on Christian ne are tinged how as much leart. Others truth. They ith ju'lgraent ired with the that all their tempt to imi- You will find [ a volume of ' daily seasons MG, I have al- only remaik, ominent place us Reading, I Vorks on the with history; r, experience, ung; illustra- es; on health, strictly reli- s considerable proportion of you have the lind, and un- the doctrines should occupy ably keep on on Christian MrsCKLLANEOUS READISO. 215 character, experience, or dutv to h^ r. i u -ith religious biography afpa^y^f ^'^^^"^^^'^ exercises of the close TM ^T\ ^' ^evotionnl you will need i c neetiof ^^^^^^^^^ f, '^^'>^"- Sabbath school lessons t, h 'li hU'w::: P recommended, you can take up as a roLxTt \ ' severe mental effm-t v •,, relaxation from relation to the pro'.ress of ri, *- , , * *'""' '" you are careful o ;: ill' ; ^ ■"="'°"- ^'''' « I'lish thia at interval JhZJlZZT^r'"- ■^ book. But do not suffer Z oTf to ° 1 """ '° Md appetite for thi, kind „fC! a„d r" " "'"' attempt to read ^«r^n,- "'"=' ""^ V no means cations; bu "1 Itt^ '""'T' '" *''^^« P""'" "ay «tter away ail your leisure iXm' th" great mjury of your mind and hearf F^r -quire the habit of reading them rajd tT; 1^ paasmg oyer at a glance what is not wor I^ ' ?. wnere it will pnr^ Ti^y • ~ ' ^^^^ ""^^ ^^d. Rehgious papers, and periodicals 216 MISCELLANEOUS READINO. ll containing missionary intellijjrence, are, liowever, gene- rally worthy of an attentive perusal. The work laid out in the foregoing pages may seem so great, at first sight, as to discourage you from making the attempt. But a little calculation will re- move every difficulty. If you read but twenty pages in a day, at the close of the year you will have read more than six thousand; which would be equal to twenty volumes of three hundred pages each. Pursue this plan for ten years, and you will have read two hundred volumes, containing sixfj/ thousand pages. You can, at least, read twenty pages in an hour; and t think you will not say it is impossible to spare this portion of time every day, for the purpose of acquir- i.ng useful knowledge. Think what, a vast amount may thus be treasured up in the course of a few years. You will find it a profitable exercise to keep a jour- nal, and at the close of every day, or some time the next day, write the substance of what you have read briefly from memory, together with such reflections as occur to your mind T/hile reading, particularly the several points to be noted in history, and the lessons which you learn from biography and other practical writings. But, to do this, or, indeed, to profit much by reading, you must take sufficient time thoroughly to understand what you read- owevor, gene- I.a'KOV.„E„ „p nME.-PaE8E.NT OBl...,T,OX. 217 ges maj seem ge you from lation will re- twenty pages will have read I be equal to each. Pursue lave read iivo ^iisand pages, an hour; and to spare this ise of acquir- vast amount irse of a few o keepajour- ome time the ou have read ch reflections irticularly the d the lessons ther practical profit much le thoroughly CHAPTER X\y. IMPROVEMENT OF TIME^PResenT OBLrOATION. Whkn you entered into solemn covenant with th. r^i ,La-r- 1^« l:3 .as .ntrueted to you ., his steward. You a"e n„t a l-be.-ty oven to empio, it exclusively for voursllf L o„ „„.st g orify God in the use oHt, which" ' ' do by employng ,t in tl,e way that will be mostZ ;tr' " ^°7 ''Y' ''«'"^> »-» ^ yo-r feliot^ret tu,e. I need not caution you against Wasting yotr "me ,n vam amusements or frivolous pursuits for -.o-ttheyhouidi:vl:n;tf;2rt:i''r 11.0 Christian who properly considers the great wort ..has to perform in his own soul, as well St it. fcldofUnevolent exertion which opens evervwWe around h,m, and reflects how exceedingly shTrTh! t.me ,s, will not be disposed to triile away Ws p I dot moments. Hence we are exhorted t. ^IT^'T^' '■.e time^as it flies. Avery common-faultli::;:::- ^t• 218 VALUE OF MOMENTS. estimating tlie value of a moment. This leads to the waste of immense portions of precious time. It i3 with time as with an estate. The old adage is, "Take care of the pennies, and the pounds will take care of themselves." So, if we take care of the moments, the hours wiU take care of themselves. Our whole life is made up of moments. A little calculation may startle those who carelessly trifle away small portions of time. Suppose you waste only ten minutes at a time, six times in a dayj this will make an hour. This hour is subtracted from that portion of your time which might have been devoted to active employ- ments. Sleep, refreshment, and personal duties, gen- erally occupy at least oiie half of the twenty-four hours. You have, then, lost one twelfth part of the available portion of the day. Suppose you live to the age of seventy years. Take from this the first ten years of your life. From the sixty remaining you will have thrown away/vfi years I These five years are taken from that portion of time which should have been employed in the cultivation of the mind, and in the practical duties of religion; the common excuse for neglecting the improvement of the mind and the cultivation of personal piety being want of time. Were you to employ one half of this time in reading, at the rate of twenty pages an hour, you would be able to read more than eighteen thousand pages, or sixty volumes, of three hundred pages each. If you employ the other half in devotional exercises, in addition to the time you would spend in this man- ner, upon the supposition that these five years are HOW TO reheem time. sads to the me. Tt 13 3 13, "Take ake care of oments, the vhole life is may startle portions of ;s at a time, bour. This F your time [ve employ- duties, geu- twenty-four part of the u live to the ;he first ten naining you 56 five years rhich should )f the mind, the common of the mind sing want of this time in m hour, you een thousand i pages each, nal exercises, in this man- ive years are 219 XlTc^T "'"''" ""^ '' ^''' "P^^ y-^ P^r^onal ^7 i^ ^'''' '^^""^ ^^' ^^'^^^ ^^i^- i" tl^e active duties of Christian benevolence, hov. much good may you accomplish! Think what you might do by em- nZtef ' ^''''' '"^ *^'' undivided service of your But the grand secret of redeeming time lies in ,vs. tematic arrangements. The wise man says, « To every- thing there is a season, and a time for every purpose under heaven." If we so divide our time Jtl^l a particular season for every employment, we shaU be at no loss, when one thing is finished, what to do next • and one duty will not crowd upon another. For want o this system, many persons suffer much needless per- plexity They find a multitude of duties crowdincj upon them at the same time, and they know not where to begin to discharge them. Much of their time IS wasted in considering what they shall do. Ihey are always in a hurry and bustle; yet, when the day is gone, they have not half finished its duties. All this would have been avoided, had they parcelled out the day, and assigned -particular duties to par- ticular seasons. They might have gone quietly to their work, pursued their employments with calmness and serenity, and, at the close of the day, laid them- selves down to rest, with the satisfaction of having discharged every duty. Form, then, a systematic plan, to regulate your daily employments. Give to each particular duty its appropriate place; and, when you have finished one, pass rapidly to another, with- out losing any precious intervals between. Bear in 220 MOTIVES FOE BEING SYSTKMATIC. nund that every moment you waste will make your life, or the period of your probation, so much shorter ani every moment you redeem will be addmg so much to it Yet do not try to crowd too much into the compass of a single day. You will always be hable to numerous and unavoidable interruptions. You have friends, who claim a portion of your time: it is better to interrupt your own affairs, than to treat them rudely. You have also many accidental duties which you cannot bring into the regular routine of your employments. Give, then, sufficient latitude to your system to anticipate these, so that your af- faii may not be thrown into confusion by their un- expected occurrence. The duty of being systematic in our arrangements is enforced by several considerf^tlons:— 1 By the example of our Creator. In the firs chapter of Genesis, you will see that God assigned a particular portion of the creation to each day of the week, and that he rested on the seventh day. He could as easily have made all things at once, by a single word of his pow.r, as to have been occupied six days in the creation. As for resting the seventh day, the Almighty could not be weary, and therefore needed no rest. What, then, could have been his design, but to set us an example of order? Our Saviour also set a beautiful example of order on the morning of his resurrection. Th*e who first went into the sepulchre found the linen clothes lying in one place, and the u^v^m folded and laid by itself ^ 2." This duty is also enforced by the analogy of uic make your iich shorter ; ling so much ich into the ays be liable >tions. You • time: it is han to treat lental duties, ir routine of lent latitude ihat your af- by their un- arrangements In the first God assigned ) each day of seventh day. igs at once, by been occupied ig the seventh and therefore have been his f order? Our ' order, on the who first went [othes lying in lid by itself. J analogs of ike NATURE OF OBLlaATION. 9.51 visible creation. Thf^ mnof « i . tern, order, and uZ.TlTt'' T' f^''^-' ^y^' of the book of naturT P. ^.. '"^ '" ''"'^ P^S^ *rou,h au c::Lfz^:zT'r'''"'" our own bodies, there ia a I "1 Uc ^ " "' overy particle of matter 'C, ° '™''^'"'"'" "^ that is washed nZTZ' ' f™" ""^ '""« ?*'''« mountain, a„1 eTnt Ih't?' "" '" ""^ '"«-' the same 'truth is ::„1^ "''"'' Pi'-tar, sy.ten.. we lose much nreomn. f , • ^ ""^ '^^^^ect it, iuut,u precious tune, which nn'o-i,* i, , employed in the service of tho Lord. NJTOBB OF OHUOJIIOX. whaTi:xM"rnar "'-'"^ ™mm< moment. This ifa „?' ^'•^'"■'' ''""' I i 222 PRESENT OBLIGATION. under the sound of the gospel. It is the neglect of it which prevents Christians from rising to the true standard of personal piety. If it is the duty of a sin- ner to repent, it is his duty to do it now; and every moment's delay is a new act of rebellion against God. If it is the duty of a backslider to return and humble himself before God, it is his duty to do it now; and, every moment he delays, he is going farther from God, and rendering his return more difScult. If it is the duty of, a Christian to live near to God, to feel his presence, to hold communion with him, to be affected with the infinite beauty and excellence of his holy nature, the obligation of that duty rests on the pre- sent moment. Every moment's delay is sin. And so of every other duty. Our first object, then, is to know present duty; our second, to do it. We cannot put off anything which we ought to do now, without bring- ing guilt on our souls. An eminent living minister has said, " What ought to be done can be done."* When taken in connection with a proper sense of dependence upon God, this is true; and, when adopted as a prin- ciple of Christian conduct, it is a truth of great prac- tical force. The person who acts constantly under the impression of this maxim, will never be moved by obstacles in his way, when he is satisfied that anything ought to be done. He will always be efficient in action ; nor wiU he live in vain, but his life will show that something can be done. CHRISTIAN ACTITITr. 223 neglect of it bo the true iity of a sin- ; and every lo-ainst God. and humble it now; and, farther from ;ult. If it is d, to feel his be affected 1 of his holy on the pre- sin. And so en, is to hnoia e cannot put ithout bring- ving minister lone'' When )f dependence ted as a prin- of great prac- gtantly under ' be moved by that anything ient in action ; irill show that CHAPTER XV. CHRISTIAN ACTIVITY. Tne spint of Christianity, at tlie present day, k distinguished for its enterprises of benevolence. Who- ever dnnks deeply into the spirit of his Master, will find his soul going out in fervent desire for the melio- ration of human wretchedness, and the salvation of perishing souls. Whatever tends to the accomplish- ment of these objects will, therefore, be regarded as of deep interest. Indifference towards the enterprises of love, which the benevolent spirit of this age ha., brought into existence, must, therefore, indicate a destitution of the spirit of Christ, without which we are none of his. It is important, then, that we should know what we can do towards advancing these en- terprises; for obligation is coextensive with ability (.nust commended the woman who poured the oint- ment on his head for doing -what she couldr If you do more than any within the circle of your acquaint- ance, and yet leave undone anything that you can do you do not discharge your obligations. You have' entered into the service of the Lord, and he requires you to do whit you can. It, then, bennn^ao « «,„t^6P of serious inquiry, ^'What can I doV It is an inte- 224 FEMALE INFLUENCE. resting fact that the benevolent operations to which 1 have alluded have, to a great extent, been sustaineil by the energy of female influence. This influence is felt in every department of society, wherever Christi- anity has elevated your sex to the station which pro- perly belongs to them. Yet, where correct principles prevail, it will be exerted in an unostentatious, noise- less manner, without assuming to act in a sphere which " nature itself teaches" does not belong to wo- man. I will therefore endeavour to point out some of the principal channels through which female influence may with propriety be put forth for the promotion of benevolent objects. 1. You may make your influence felt in the Bible Society. The object of this society is, as you know, to furnish the Holy Scriptures to the destitute. The spirit of Christ is a spirit of the most expansive be- nevolence. If you possess it, end value the sacred treasure contained in God's word as you ought, you will feel a thrilling interest in this cause; your heart will overflow with compassion for those poor souls who have not the word of life. What, then, must be your emotions, when you consider that many hundreds of millions of your fellow-beings, aa good by nature as yourself, are destitute of the Bible? The population of the whole world is estimated at seven hundred and thirty-seven millions* Of these, five hundred and • This is the estimate of Balbi, which was made in ^?2C^. It is probably much too low. From later discoveries as to the popu- lation of the Chinese empire and other parts of the world, there is rcasoB to believe that 1,000,000,000 is nearer the truth. to which 1 n sustaineil influence is ver Christi- which pro- it principles tious, noise- n a sphere long to wo- out some of lie influence rcmotion of in the Bible you know, iitute. The spansive be- I the sacred . ought, you 1 your heart lor souls who aust be your hundreds of )y nature as J population mndred and undred and le in 182G. It as to the popu- le world, there e truth. FEMALE INFLUENCE. 225 nme mdhons are heathen, and one hundred and fifty- u^ mdhons are Roman and Greek Catholics, nearly ail of whom are destitute of the word of God This leaves but seventy-two milliom who are called Protes- tants; but a vast number of these, even in our own highly.favoured land, are Hving without the Bible Can you say, with the Psalmist, « 0, how love I thy lawl It IS my meditation all the day"? How then must your heart bleed, in view of these facts ! « But '' perhaps you reply, "what can /do for these perish- ngmilhons I ^m^er, Do what you can. This is all that God requires of you. You can become a member of the Bible Society; you can contribute, at least, your mite; you can act as a visitor and coUector, both to ascertain and supply those families which are destitute of the word of life, and to obtain the means of supplying others; and you can exert an influence upon others, to induce them to enlist in this heavenly enterprise This may seem to you veiy insignificant; but It will not appear so, if you contemplate the J- gregate of similar benefactions. In a mountainous region, in the south-western part of the state of New Vork, there are innumerable little rills, running in different directions, some, whose sources are within a mile of each other, taking opposite courses. In- tei^persed throughout the same region are a multi- tude of httle lakes, opening their placid bosoms to the sun, as his rays fall obliquely upon them through the mountains, converting the little ripples which play upon their surfanfi in*o f)-" nn-v-r- i? i- - „" ,,. "vo i;n^ appearance of a tnousanci sparkling gems. The careless observer, as he gazes 226 THE TRACT ENTERPRISE. with raptur- upon the broad surface of the lovely lake. takes no notice of the little rill that murmurs its quiet way through the forest. Yet while the beautiful lake, in apparent self-complacency, opens its fair bosom to the admiring gaze of the passing stranger, the modest rill is patiently pursuing its unwearied course along the sides of the mountains, through deep ravines, and across the verdant vale, mingling with sister rills, increasing in size, swelling into streams, till stream meets stream, and river meets river, form- ing, in one direction, the noble Supquehannah, in another, the majestic St Lawrence, and, in a third, the mighty Mississippi,— pouring incessantly a flood of waters into the ocean. So, while a few splendid acts of charity may, like the quiet lake, contribute to the self-complacency of their authors, and draw upon them the admiring gaze of the multitude, it is the aggregate of the little rills that must form the great streams of benevolence, which are to flow on and fertilize the earth, and fill it with the know- ledge of the Lord, aa the waters cover the face of the great deep. IL Tve to suppose that the poor in our d^v ., worse than they were when rh„V ^ ""^ Joeat, do Duickit" I,-. J- -i •^'""^' -1 hat thou •m-m I .ll'^Wy, his disciples supposed he had sent 01m to give something to the rmot- f. ""J™' mar infer that t, . ' ' ""^ "bich we "7 inter that he was ,n the habit of alms-aivin,. He also exhorted others to give to tl,„ ^; similar exhortations are frequent in it ^ ' ,""■ writings. But even on !l,i • , "Postolical -.dits.shar::r,et^rs:ti:rof:'t'"'^ «-:^;rr.irit!i^-.«;:-- "er ,„u ind it, or whatever may be its "cans;: 232 TEMPEliANCE. It may be necessary, however, to use some caution against indiscriminate giving j so aa not thereby to encourage idleness and dissipation. As a general principle, it is not best to give to beggars; as, by so doing, we encourage a practice that is demoralizing in the extreme. The more deserving poor are retir- ing, and unwilling to make known their wants. It is better to seek out such, as the objects of your charity, than to give indiscriminately to those that ask for it. Still, it may be well to follow those who seek your charity to their places of residence, and ascertain their circumstances, lest there might be suffering which you could relieve. But there is not much confidence to be placed in those whose sensibilities have been blunted by the habit of begging; and we are very liable to be imposed upon by them. The best way in which you can help such persons is to furnish them with employment; and this will test their honesty. If they are deserving of aid, they will be willing to labour for it. V. You may maJce your iujluence felt in the cause of Temperance. A false delicacy prevails among many ladies in relation to this subject. They seem to think that, as intemperance is not a common vice of their own sex, they have no concern with it. But this is a great mistake. No portion of society suffer so much from the consequences of intemperance as females. On them it spends its fury. The heart sickens when we contemplate the condition of the drunkard's wife. We turn from the picture with horror and disgust. But is there no danger thai females themselves may %■ some caution ot thereby to As a general ars; as, by so demoralizing 3oor are retir- • wants. It is f your charity, lat ask for it. ^ho seek your ascertain their ffering which ich confidence ies have been [ we are very le best way in furnish them their honesty. be willing to i in the cause 3 among many seem to think I vice of their But this is a suffer so much ;e as females. ; sickens when unkard's wife. r and disgust, lemselves may TE?,IPERANCE. 233 fall under the power of this monstrous vice? D.. elTcft^aHr"^^^^' ^"' '^"^^^*' '^m^ evidence that they are not proof against it? R„f • aid of ens ;tr""'r ""'■°'" '"^ from the domeio ^^ "f l"" t'" "'" "''^'^ appetites which have e,erted such a ter^fe •„/ upon society were formed in (l,! '"AueDce sides the formation T ,\ . ''"'^"^- ^'"' ^^■ controIIiLlIfl ""'^ ^''^'^' '■^'"ales exert a if«Lw::;;urt:si^::-"^^^^^^^ against the use of all tato.icalTC " ther- fl" once could not fail to be f^lt f^ ^' "'^"■ no suitable opportunity of advocatin; thl 'u : » ?, a talent p„t into ourlands I lut;!^::,!: ' of God; and we shall be called to account 1*7 manner in which we improve it T„ i ?■ ^^ verse w«lT „.,™ • '"P™Te it To be able to con- to the'conl«.t.W an^ ci c le''" 'wh"^' ''"°"°" «.uires some skiU, alon/wirl^ ."Htuni; 1"^' -frame of mind. It is well, befr,. ^^Z- 234 CONVERSATION. pany, to seek the aid of the Holy Spirit, that our social intercourse may be profitable both to ourselves and others. And, by imitating the example of the Saviour, we may improve circumstances and occa- sions, to direct the conversation in which we engage towards profitable subjects. Endeavour, by your own conversation, to give the lie to the sentiment that ladies cannot be interested in anything but frivolous chit-chat. But more of this hereafter. VII. You may make your influence felt in bringing people within the sound of the gosj)el. There are m al- titudes, even in this Christian land, who live lik(^ • ao heathen. They do not appreciate the privileges they might enjoy. They live in the habitual neglect of public worship and the means of grace. This is es- pecially the case with the poor in large towns. Pover- ty depresses their spirits, and they seem to feel, that " no man cares for their souls." It is impossible to conjecture how much good one devoted female may do by gathering these people into places of worship. A lady can much more readily gain access to such families than a gentleman; and, by a pleasing address, and an humble and affectionate demeanor, she may secure their confidence, and persuade them to attend public worship. In this way she may be the means, under God, of saving their souls. VIII. You may, with Goofs blessing, make your in- fluence felt by those who are living in a careless state. That it is the duty of Christians to warn such of their danger, and direct them to the Saviour, will appear from several considerations. , that our ) ourselves pie of the and occa- we engage J your own iment that it frivolous In hringing re are m ;'. ive lik( tan rileges they neglect of This is es- ^ns. Pover- to feel, that ipossible to female may of worship. ess to such ing address, or, she may m lo attend the means, ike your in- xreless stnte. such of their will appear SPIRIT OF CHBIST. 235 . The apostle Peter says, " Christ suffered for us And W " 'T""'' '''' "^ should follov, his stepl'^ And what wa. his example with reference to the sub ject under consideration] The spirit of ChrL in ^he fr :f ^'^^^-^^*-' -nifLs itself r^^pit! ION FOB Sl..^,, and ZEAL .0. THE GLOKV OP GOn WhUe we were yet sinner. Christ died for Z was Father, glorify thy name." It was, that mercy -ight be ex ended to the guilty, consistent yw^ thehonour of God, that he laid down his life' "e' hold him, deeply feehng the dishonour done to God by ungrateful and rebellious men, constancy r^prov ing sin, weeping over the impenitence and obstfnaey of his countrymen, and even exerting his power to hr:;r ff" ^'-' ^-^-^^^ ^^' ^^-^^^^ hLT^f I .T "'''' '"'^^ '''^' ^^^^ ^^' J^t him deny Welf and take up his cross, and follou, me." To Mo. Christ IS to imitate his example. Hence un less we follow Christ in his general spirit, we Iiave " rignt to be called after his name. And 4is we mus d to the e.ceut of our MUy, and at the expense o any personal saenfiee, not excepting, if need be, even Z, TV""* ^"^^ '' ^^^ ^-^ ^P-t of the g spe ; and. If It were carried out in the life of every profes- sor of he religion of Jesus, who can estimate the re- sults which would follow? 2. We are required to love God with all our heart Boul mmd, might, and strength. When we love a"^ fnend, we are careful of his honour. If we hear him aeiamed, or hghtly spoken of, or see him ill-treated. 236 LOVE TO SOULS. # it gives us pain, We take part with him, and vindi- cate his character. But we see God dishonoured, and his goodness abused, continually. Multitudes around us habitually cast off his authority, and refuse lo hon- our him as the moral Governor of the universe. What can we do more for his honour and glory than to seek to reclaim these rebellious subjects of his go- vernment, and bring them back to loyalty and obed- ience? 3. We are required to love our neighbour as our- selves. We profess to have seen the lost condition of impenitent sinners. We think God has taken our feet from the " horrible pit and miry clay." We pro- fess to believe that all who have not embraced Christ are every moment exposed to the horrors of the se- cond death. Can we love them as ourselves, and make no effort to open their eyes to their awful dan- ger, and persuade them to flee from it? 4. The business of reclaiming a lost world is com- mitted to the church in conjunction with the Holy SpirU. It is the business of the church to apply " the truth" to the consciences of the impenitent. It is the office of the Spirit to make it effectual to their salva- tion. " The Spirit and the bride [the church] say, Come."* And even the hearer of the word is allowed to say " Com^:' Tha Scriptures recognise the conver- sion of the sinner as the work of the Christian. « He which converteth a sinner from the error of his way, shall save a soul from death, and shall hide a multi- tude of sins." " Others save with fear, pulling them out of the fire." " Then will I teach transgressors thy 1, and vindi- )noured, and :udes around jfuse i-o hon- he universe, i glory than its of his go- ty and obed- 'ibour as oiir- condition of IS taken our y." We pro- braced Christ )rs of the se- ourselves, and 3ir awful dan- world is corn- nth the Holy to apply " the tent. It is the to their salva- j church] say, rord is allowed se the conver- bristian. " He ror of his way, hide a multi- , pulling them xnsc/res8ors thy CHRISTIAN DUTY. 237 -ays and sinners shall le converted unto thee ^ U God's applrentt^^^^^^^ of for accomplishing this great "ok E^e^ "^'f art the man-*' ^' ^''^^'^ '^^^> " Thou glet'ed with'-' ^^"^' ^''^^' ^"*^' ^' ^--not be ne- -gin the neglectTf?pTab X^^-^^^ ^■- you could obtain a bleslT W ^' °'^ ''' ^°^ -io.the presence ^Zj^^T^JTl'l barrenneL in t e huth'^^^^^^^^^^ ^^^^-^ their own hearts re^ed ^hev ^ ^"^"'^^'"^ "^^^ to come to Christ ^r !w '* P'''"'*^' ^^^^^^ tered alsolLs ^> If ^ wlhTot W ^-^ '^ ^^• communion with pJ ^^^nt&m constant exerciserfrspi^oVchr^^^^^^^^^^^^^^^^ of aH!f"'"r.^''"'^ ^^"^^^ out the example 238 OIIEISTIAN DUTY. abroad, except the apostles. " And they that were scattered abroad went everywhere, preaching the word."* And afterwards, in the eleventh chapter, nineteenth verse, we hear of them as far as Phenice and Cyprus, where they had travelled, preaching (in the Greek talUng) the word aa they went. It is to be parti- cularly remarked that these, or at least most of them, were the private members of the church; for the apostles still remained at Jerusalem. And vOf^i was the result of these joint labours of the whole church? Kevivals of religion immediately spread all over the lard of Judea and its vicinity. And so might we see revivals spreading over this land, and continuing with increasing power, and multitudes of sinners converted, if the church, as one, united in Christ, would come up to her duty. Nor would it stop here: the fire thus kindled would burn brighter and brighter, and extend, with increasing rapidity, till it spread over the whole world. Should not all Christians, then, consider 1,hemselves placed, to some extent at least, in the situation of watchmen upon the walls of Zion? And, if they neglect to warn sinners, will they be guiltless of the blood of souls? How can they meet them at the bar of God? (Ezek. xxxiii. 1—9). Few persons are aware of what they might accom- plish, if they would do what they can. I once knew a young lady, who was the moving spring of nearly every benevolent enterprise in a town of seven or eight thousand inhabitants. The Bible Society of the town appointed a number of gentlemen as visitors, to ascertain who were destitute of Bibles, and make r that were g the word.** , nineteenth md Cyprus, the Greek to be parti- ost of them, ch; for the id wjpit was ole church? all over the light we see tinuing with rs converted, would come jre: the fire )righter, and spread over stians, then, ent at least, alls of Zion? will they be m they meet 1—9). light accom- I once knew ng of nearly , of seven or society of the as visitors, to s, and make ■^ li) i l lll«pi U, WHAT ONE CAN DO. 239 collections to aid the funds of the society B„f fl, t^me parsed away in which the work w^ t! been accomplished and nnfi, ? '^"'^ inaueu, ana nothing was dono Tk« trrb««o„ TK f ^ '^'^ ''™"'''' *''« """thly dis- tribution. There had been, for some time a sm.ll rr:;;:;tt;nfri::r'-r'- number nf m. u ' ^ * ^®^ months, the to tee Ira ^" "" '— -^ f-» about'fift. The amazing influence of one Christian «!,. )• stnlting manner, ,„ the life of a lady who died not States. I am not permitted to give her name, norlu he particulars of her life; but what I relate miy Se *tr' She;?d "bee(7 ""J ^ ^" "^'"-^^ with adn„^l V V r '^^ * '™S time afflicted th's df,-, '""!': '» disoharge his <,ro.7.JS&. At th.s d,s.ress.ng cr,s,s, she retired to an upper room. 240 INFLUENCE OF ONE LADY. laid her babe upon the bare floor, kneeled down over it, and offered up the following petition: " Lord, if thou wilt in cny way remove from me this affliction, I will serve thee, upon bread and water, all the days of my life." The Lord took her at her word: her btdotted husband immediately disappeared, and was never heard of again till after her death. The church would now have maintained her, but she would not consent to become a charge to others. Although in feeble health, and afflicted with the sick headache, she opened a stnall school, from which she obtained a bare J absistence ; though it was often no more than what was contained in the condition of her prayer, — lite- rally bread and water. She had also another motive for pursuing some regular employment: she wished to avoid the reproach which would have arisen to the cause of Christ, from her being maintained upon the bounty of the church, while engaged in the system of Christian activity which she adopted. She remem- bered the duty of being diligent in business, as well as fervent in spirit. She was a lady of pleasing ad- dress, and of a mild and gentle disposition. " In her lips was the law of kindness." Yet she possessed an energy of charactei*, and a spirit of perseverance, which the power of faith alone can impart. When she undertook any Christian enterprise, she was dis- couraged by no obstacles, and appalled by no difficul- ties. She resided in the most wicked and abandoned part of the city, which afforded a great field of labour. Her benevolent heart was pained at seeing the grog- shops open on the holy Sabbath. She undertook the down over '•' O Lord, if is affliction, all the days ' word: her id, and was The church 3 would not Although in eadache, she lined a bare e than what rayer, — lite- ther motive she wished arisen to the ;d upon the 16 system of She remem- ness, as well pleasing ad- 1. " In her possessed an erseverance, art. When ;he was dis- no difficul- 1 abandoned Id of labour. ig the grog- dertook the GR0G-8HOP3 CLOSED. 241 difficult and almost hopeless task of closing t), smks of pollution nn *i T „ , ciosmg these suasion, ilowmir from tha u^^ e ^ • ■, ^ e J with that pow rThLh a '"''"''' '"'* "'""'- spirit of the golp I fit r' «^<""l'»i^^ tte true seeing the frfnlZ ^'"' '^^""^ "»' ^^'i^fied with bath, plvtnd '."'? ""' """"""S "' ">» &»- entirely tie lie of r """"''' '''" '''""^''^'' ^'"-' wo.tpVtofTheo^i'^""" "" "" "'""^"" '" ""« " ^^^^- ^y her perseverance and enere-v «},o tTel t"r?""^ "•'J^'"-' ™«1 «be had K them to the house of (inA au ■ """gnt untiring i„ every Ifflf!, . ' "^ 'n««=sant and estabh-,h . aull ' ^"""^ S""^ She would 2ttf it f"""'' ''=''»»'■ '»'' «"P-ntend it until ■ =»" ■' flounshmg, and then deUver it into the 242 HOW TO 00 GOOD. hands of some suitable person, and go and establish another. She collected together a Bible claas of ap- prentices, which she taught herself Her pastor one day visited it, and found half of them in tears, under deep conviction. She was faithful to the church and to impenitent sinners. She would not suffer sin upon a brvjther. If she saw any member of the church going astray, she would, in a kind, meek, and gentle spirit, yet in a faithful manner, reprove him. She was the first to discover any signs of declension in the church, and to sound the alarm, personally, to every conscience. It was her habitual practice to reprove sin, and to warn sinners wherever she found them. At the time of her death, she had under her care a number of pious young men preparing, for the minis- try. These she had looked after, and brought out of obscurity. As soon as their piety had been suffi- ciently tested, she would bring them to the notice of her Christian friends. She persuaded pious teachers to give them gratuitous instruction, and pious book- sellers to supply them with books. In the same way, she procured their board in the families of wealthy Christians ; and she formed little societies of ladies, to supply them with clothing. There was probably no person in the city whose death would have occa- sioned the shedding of more tears, or called forth more sincere and heartfelt grief. Her memory was. long and deeply cherished in the heart of her pastor;* ♦ Rev. Mr Patterson, of Philadelphia, who has gone to that ''better land," where he has, no doubt, met the hearty greet- ings, not only of this dear fellow-labourer, but of many whom DO WnAT TOF CAN. 243 the lot ; f J" ^''°"" ""' '•"« f"" - severely the I„,.o ,„ ofthe most devoted men in hi, church And why may you not "go and do Iike,vise"» 1 nITn7- ° r: "*"" """ "' -o,„pli.hed by a Zt "'' "'^ '''™^" ^"'«' °"d '" tiring PeL! Terance, accompanied with a si„,ple and hefrtv T pondenco nnon Ood Tf ii, • 5 """ "'•'■"y <1«- the chu hUidi JLX : irir™ " dous .,hocl. would be folt in Satan' kinimiWh:; gonons triumph would await the church" Ue c tny might; for there is no work, „„r device nor ^k-Iedge, nor wisUom, in the grave, whiZ 'thou But the work of directing sinne,^ to Christ is one of vaat responsibility. How distn-^ing the cense q«ence,, when the weary traveller is directed in the" to stumble over precipices, sink in the mire, or be devoured by wild beasts! Yet what is this. l com! panson w.th leading ast„.y the soul that is n,u Z for Jh way of salvation) "He that winneth soui: L t . °*"''°'' '"'""''"' P"^"* 'his subject here; b„t „„3t „f,, y„„ ,„ ^ ,,^„^ -' iTrjetar''"'""'''""''"^^-""-'' he has been inatrumental in nluelrin., ». .cv , , burniug." piucinng as "brands from the 2H AVOID OSTENTATIOH. CAUTI0N8. 1. Avoid every appearance of ostentation. Suppress every rising of self-complacency on account of what you do, and of Lbe success which attends your efforts. Such feelings are abominable in the sight of God; and, if indulged, will make you appear contemptible in the eyes of men. The Pharisees were active in many religious duties. They made long prayers, and were so particular in outward things as to pay tithes of the most common herbs. Tljey also gave to the poor. But all this they did that they might have praise of men. They chose public places to pray; and when they were about to give anything to the poor, they caused a trumpet to be sounded before them, to give notice of their approach. All this was done to feed the pride of the carnal heart; and, not- withstanding their loud professions, and apparent good deeds, the heaviest curses the Lord Jesus ever pro- nounced were directed against them. Be modest, un- obtrusive, and courteous, in all you do and say. Let the love of Jesus animate your heart, and the glory of God be your object. Make as little noise as possible, in every thing you do. Never speak of what you have done, unless you see that some good can be ac- complished by it. " When thou doest thine alms, let not thy left hand know what thy right hand doeth." Keep yourself out of view, and give all the glory of your success to God. 2. Great prudence and discretion are necessary in necessary m rni;DENCE.-nE80Li7Trox. 245 every tUng, J)o noticing rnslWr Wl any enterprise in view firft T ''" ^'" ^'^^^ -iter soHousl,. P^.^l it ? T' r"''" ^^'^ bearings, and inauire wW , ""^ ^^ ^* "" »" ''^ this ooint. Vquire wLp^r ? '^"'^ ^'^"'•^^^^ «» to I^re for .'^ss t;'" "' ^--"^^le ground this i6 ' ^ T P''" "^ operations. When tna 16 oi.e, proceed with ener-v onrl n.. »>th you. Keep as much in Z\\ ' "''° »'" - without eJarn«sr„;,ri :t°7'>- 70U -:.-o.,.ou.r::^-r:-^^ 3. ^e resolute and perseverinn wi, you are in the way of duty do^"fV ^''™ ''"■'°«^<' oule. If some good neonf; X """''^ ''^ "*'- tHinHu,„,at;o:lt5,:rr,:;\T"' course. If by this you become couTinoed (l,.f "« wrong in the particular matter il. ^'"" f- it, and change your cond^c T B„t IJTb ' "- of the affair confirms you in the oni ' ?!!' ""''' -«cessirc::^:::^/2«:i!™^-"-ew -asures, if they happen to be at-;:rian; Z^Z 246 PRATEB. long-established customs; or, more frequently, if they were not consulted before the particular enterprise was undertaken. 4. He much in prayer. Upon this will greatly de- pend your success in all things. Feel that of your- self you can do nothing, but that you can do all things through Christ strengthening you. Before undertak- ing anything, pray thai God would give you wisdom to direct, and strength to perform ; and if it is any- thing in which the eflforts of others will be required, pray that he would incline their hearts to engage in the work. Before you go out on an errand of mercy first visit your closet, and commit yourself to the di- rection of the Lord. Pray that he would give you wisdom, courage, and discretion; and that he would keep down the pride of your heart, and en."ble you to do all things for his glory. DRESS, 247 CHAPTER XVI. BR ESS, the Bible wlX ^ *'"'' '° '""^ '^ ^i'' "bout it in' form of drJ or . ?, ' ^'""'""^ ^'"^"^^ the ions, kttv:, : rNrTf'^ -^^'^ '■-■>- one of sufficient con ejent Hf 1^^ "'•'■"' '^ ob£t o/d™:^''' ''^«'=--' - i-n. that the ing for the odv I T' rr,""^ " '^^^"' «-- -an b, trans. Jion ;:S. tdeT ''"°"^'" "P"" eessary. And it is i„ T ^" ""'oring ne- e.en.en^ts ha.l "Lrn'-turdTat/C '"" ''" make clothing a necessan, ^.f • "' '" ^ 'o influence of ifeat and ct^ t t" "'"r' ""^ •■"«'« of their nakedness bvot fi ! ''""' '^'^""''•y disobedience, is proLblv" <=;;»' Parents, after their ness and shame Snirb tf"" "" ''="^^^- -aeconse^uenttrrrrtS?^^^^^^^ ■'.-b represents the exposure of the naked soulTott 248 DESIGN OF DRESS. wratli of God. The invention of fig-leaf aprons may, perhaps, represent the self-righteousness of the nat- ural heart, which leads unrenewed men to seek, by some invention of their own, to save themselves from the consequences of sin. But all their self-righteous- ness will be no better defence against the storms of God's wrath than fig-leaf aprons against the wither- ing influence of a vertical sun, or the perpetual frosts of the arctic regions. The coats of skin which the Lord made for our first parents, seem well adapted to represent the righteousness of Christ, with which he would clothe his people. This opinion appears the more probable from the common use of this figure, when the righteousness of Christ is spoken of as im- puted to Christians : " He hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness." " And to her [the church] was granted that she should be arrayed in fine linen, clean and white ; for the linen is the righteousness of the saints." The design of clothing, then, is, to furnish a modest covering for the body; to provide a defence against the hostile elements; and perhaps to remind us of our spiritual nakedness and exposure to the wrath of God, and our need to be clothed with the righteousness of Christ. From these ends we ought not to pervert it to the gratification of pride and vanity. But, if you will observe the following things in regard to your apparel, you will probably not go far astray : — 1. All that we have is the Lord's. We have no- thUlg but wnai ne nua gtvcu ua, miu iriia Wc uttvc; ;;r»S,»-5-»' -■■*««.■'''- iprons mav, of the nat- to seek, by iselves from f-righteous- e storms of the wither- )etual frosts 3 which the rell adapted with which appears the this figure, en of as im- ne with the 16 with the ;he church] a fine linen, ghteousnesg then, is, to to provide and perhaps id exposure slothed with (se ends we on of pride le following ill probably ''e have no- LOTE OP PINETtr. 249 ^^«ly promised to employ i„ m, ,,„•„„ have no rigl.t, therefore, needlessly t. \ "Pon our persons. The an„s leP , ^ '^ " " to adorn themselves wL 1 ^ f'"' ^^"'^ *°""^" oountenanees theTearin! oft, "''"'"'■ "'"' ''^ iewelJerv P„t. 7 ^ '"■'' °™''ment» and adiS^^h! u ht;?.;":) '"'^"^ "^"■-' ">-> The love offi '^™ ""'"> '^f "i« heart." oontri; to theSir;,f"'"" '" ^"^"P"-'. - to see how ctr,--? ' ''''^«'^^'' '>°'' '^ " ^»=y >*ontan;c;i:::;.niT:;tft^^^^^^^ while so many around them are sufferfn" fr„rl ' ' -eaanfeofse>f.d:r,;:;,td\X'2t1" might relieve distress anrl r^oi i ""^""^' that he ;a.vat,-o„, oonM neveTh^ ::lXZ:lZ:n his person what would have s^nf f( ^""^^^^^ «P^n destitute, or supplied the Tanr f ' vfrT' E^*'^ -;^'Sarct^'tf'^-^^^^^^ De left to the sober iud.rment nf ^i., • *• 7 iinrl T^' ^ '^'"^ yourself two or three aues- tions, whenever you thirV nfv.,, i, • "'^^^ ques- of dress vm, .» of purchasing a new article ui aress, you may verv ea^i'Iy ^c.f.\^p „--- -v duty-" Do I need thi.? i -: ^"" '^^ ^^'^^^ ''^ ^ need this? Is It necessary for my com- 250 PERSONAL APPEARANCE. fort; or for my decent appearance in society? Can I glorify God in wearing it?" 2. Your time is the Lord's. You have no right to waste it in useless attention to dress. One of the greatest evils of extravagant modes of dress is, that so much precious time is consumed at the toilet. I have already shown the value and importance of time, and the obligations of Christians to spend it in the most profitable manner. I need not here advance any new arguments to show that it is wrong to coa same your time needlest^ly in the adjustment of your apparel. 3. It is duly to pay some regard to personal ap- pearand. A Christian lady, by making herself a slattern, brings rf^proach upon the cause of Christ, instead of glorifying God. The apostle enjoins upon women to adorn themselves with modest apparel. Modesty signifies purity of sentiment and manners. When this idea is applied to dress, it immediately suggests to the mind a neatness, taste, and simplicity, alike opposed both to extravagance and finery, and to negligence and vulgar coarseness. The exercise of a refined taste, in the adaptation and adjustment of apparel, may also be justified by the analogy of nature. I^ook abroad over the landscape, and see with what exquisite taste Go.' ' ,a3 clothed the flowers of the field. There is a f^y metry of proportion, a skilful- ness of arrangOTi'-nt, and a fitness and adaptation of colours, which strike the eye with unmingled pleasure. And if God has shown a scrupulous regard to the pleasure of the eye, we may do the same. This opin- SJ^«--1^I{rfHH-ar: C "°f '"'""'• a««»«on to dress is not the Ie»,,, be suited to the season, and a defence against the 252 OOMPlir.SSION OF ME Ciir.ST. ^: .1 M%1 inclemfmcy o! the ■vvjiL'ber. Tliis k o Christian duty; and any pride of appearance, or careieRsness of habit, •which Ir-ads you to neglect it, is sin. But, above all thing;', of i'r.proving the appearance. It is as- tonishing the incelllgent ladies can so blindly follow the mandates of liishiojs Jis to indulge a habit so de- structive of comfort and life. There is no part of the system — not even the extremity of a limb — which can suffer violent compression without interrupting the regular circulation of the blood. But, when this pressure is about the chest, the effect is most destruc- tive. The lungs, subject as they are to alternate dis- tention and compression, from receiving and dischar- ging both the blood and the breath, require the most perfect freedom. But, when the chest is compressed by tight clothing, the vitals are removed from their natural position, the free play of the lungs is prevent- ed, and the whole system of respiration and circula- tion is deranged. The consequences are, shortness of breath and faintness; impeded circulation, produc- ing listlessness and languor; and inclination of the blood to the head, producing headache and distressing dizziness. And, if this course is long persisted in, destruction of health is the ii vitable consequence; and often the poor deluded victim of a barbarous fashion pays the f' ;'f'ut of her life. I have heard of many cases of de Vom this cause, three of which occurred ir m^ niily, within the circle of my ac- quaintance. 1 . od use no argument, then, to con- vince a Clirisf.-;:; •: kdy that it is her duty to avoid thi;? species of con lO- i^'H to the world, which can be re- KXTKEME8 IX UIIESS. 253 of tt r " "^'" """• ■" » P^'P^W^ violation of tlie suth commandmont. Yet, such is the deh- Sive .nflueuoo of habit, that there is great difficult;, ofteut.mes m convincing young ladies that thev ,1 _ «. i>o «o( mofe too «„;. „/ ^^ ^(^„. . ^^^^^ IB our duty to avoid every species of conformity to the Bufnl^' "^ '"^ "^"'^^ »^-«S-- principle But, in things mdifferent, „e are allowed to conform to the customs of society. I do not think the,^ is much danger of makmg so much account of it as to culti- vate a self-righteous spirit. As I have al,^dy remtk- forms of dress a« prescribed, especially for those who «e devoted to what is termed a r.%i ^ -Tw ^,m the Bible, it is left to be reguTated hylhlger eral pnncples and spirit of Christianity, with an oc- casiona caution against extravagance; and it does not appear that Christ and the apostles, or the early Chris- tians adopted any peculiarity of dress. From the de- scription given of the garments distributed among the soldiers, It would appear that our Lord wore the co,,! Z >C °^^'°.S«'''"'y; and this is often manifestef m the preparation and adjustment of the wardrobe batan is ever on the alert to observe the bent of the mind and cai^y it to extremes. Be not ignomnt „f i»B devices; but watch and pray, that yoa mav be seiiure against all his wileg. • 254 SOCIAL AND RELATIVE DUTIES. CHAPTER XVIL SOCIAL AND RELATIVE DUTIES. Man is a social being. Whoever, therefore, Uvea to himself, violates an established law of nature. A numerous train of duties arises out of our social rela- tions, entering more or less into tho common concerns of life, according as these relations are more or less remote. The first relation is that of the /ami7y. This was established by the Creator in pamdise; and it has been preserved, in all ages of the world, and in all countries, with more or less distinctness, according to the degree of moral principle which has prevailed. It lies at the foundation of all human society; and just in proportion as the original principles upon which it was constituted are observed, will society be good or bad. The Scriptures are very particular in describing this relation, as it existed in the patriarchal ages. It has its foundation in the fitness of things ; and hence the duties arising out of it are very properly classed as moral duties. Of such consequence does the Lord regard it, that he has given it a place in the decalogue; three of the ten commandments having respect to the family state. From the first institution of this relation, we learn that the father and mother are to THE PAMILr BELATION. 255 refore, Uvea nature. A social rela- on concerns lore or less mill/. This ; and it has , and in all ccording to evailed. It Y; and just on which it be good or I describing al ages. It ; and hence erly classed es the Lord i decalogue; respect to tion of this )ther are to he „a „re and fitnesa of thing, seem to reqllTw Sciptures diatinot., Ja^ O^eVthelr pfo^ Bubjeofon to their own husbands; and parti^K nofoes the conduct of Sarah, the mother oft. "wS sate"!^'" ^■'"' ^'"^""■' "^""g •'- 'o'i T^e mTnt "^ " T^*"^' '""«''' '" *■"= New Test*- ment Wives, submit yourselves unto your own hus- bandM« unto the Lord." " As the chioh i^lbje" unto Chnst, so let the wives be to their own husband! to^rr husbatd:"'" '" ^'"''' "^ '» -'^-^^- ordi':rt^rwoir rt''"*'^' '''^' ''■'' --^ ,•4- X , , woman to the man was oriffinaJlv no that IS, the ^»_" is the image and elorv of God; but the woman is the glo^ of I man. 'Z the man ^ not of the woman, but the woman of the the „„man for the man." The body of the wJm'an 256 THE FAMILY RELATION. '1, waa not created originally of the dust, as the man was, nor was her soul, like his, formed directly after the Divine image; but the former waa constructed of a ^jwiwwu oi the ^esh and bone of the man, while the latter was modelled after his soul, so as to bear hi» image rather bhan that of the Creator. While this may intimate that both the matter of the body, and the faculties and dispositions of the soul, are more refined, as almost everything is which is remodelled and made over, it, nevertheless, clearly indicates -sub- ordination to man as the head. Yet the same apostle, by declaring the relation between man and woman to be similar to that betw n Christ and the church, has shown that the exercise of arbitrary or tyrannical authority, on the part of the man, was ne\^ contem- plated, and is, therefore, a usurpation. The *- sis of the union between the man and the womn i, aa be- tween Christ and the chuich, is love; and wh( Christian principle prevails, there will rarely, if ever, bf occasion to exercise authority. But the attempt of some recent reformers to confound all distinction between the respective place, duties, and sphere of action, of man and woman, is a sin against nature, the offspring of an ii.ndel f^pirit, which disregards the teachings both of natui't- and of inspiration. T^e fifth commandment teaches the duty of subor- iin. on to the he^d of the family, not only on the part of the children ^lemselves, but of every member of the household. So far as the general interests of the family are concerned, persons residing in it are regarded in the same light as children, -subject to HOUSEHOLD LAW. le man was, y after the ructed of a 1, while the to bear Iiis While this ( body, and 1, are more remodelled litates -^ub- ^ 2. The .„e n,a;2'ri;rdirtr-- dence a ,va,s gi.en i„ Seripture ioi^ZZr'' But the great household ...ty is ,,ovb If tv- • properly discharged, it win set »!J . " «"« >a "this is wanting her! wlIK ,T """"■' "Sl"- else. The ScriDtre, " ''"''' "^ "^'-'thing brother], ove'-Behr'h ""'='' "?» ">« ^-ty o1 it is for leth en to dt^U 'oTetf- "' """' '''^'^' in his Sermon on ifTulZT^'T"" ^'"''''' indulgence of anger/lndTh ^^H^J^ ^f '"; oourte,. a.„„g b^thren. And the t^T.^^ ■ever hateth his brother is' a'murde'r- sa 258 POCIETY. er.** A kind, tender-hearted, affectionate, and peace- ful temper should be maintained in all the intercourse of different members of the same family. But, as mankind began to multiply, it became neces- sary that the social relations should be extended. A number of families, residing near each other, formed a neighbourhood, or community. This gave rise to the new relation of neighbour, from the necessity of intercourse between families. This was again extend- ed to the formation of nations and kingdoms. But all these rarious relations are subject to the same general laws as those of the family; for they have grown out of them. The same principle which requires subordination to the head of the family, requires, also, deference to the elders of a community, and subordi- nation to the rulers of the nation. And the same principle which requires the exercise of kindness, gentleness, meekness, forbearance, condescension, and love, between the members of the same family, re- quires the exercise of similar dispositions between in- dividuals of the same community and nation. The principle is also still further extended, embracing the whole world as one great family, and requiring the exercise of love, and the practice of benevolence, towards all mankind. " Submit yourselves to every ordinance of man, for the Lord's sake." " Thou shalt love thy neighbour as thyself" But, in consequence of the fall, another most inter- esting relation has been established. Out of this apostate world God has chosen himself a family. Of this fair v Christ is the head- and his r>eonle are the and peace- intercourse came neces- tended. A her, formed jave rise to necessity of ;ain extend- doms. But o the same ' they have lich requires jquirea, also, nd subordi- d the same )f kindness, jension, and family, re- between in- ation. The embracing d requiring aenevolence, ires to every ' Thou Shalt most inter- Out of this family. Of onle are the RULES. 259 tian, bear towards „„e a 'T' ' " ^^'^^ sisters of the same family. '' ''"^ RULES. ^- ^^nder to all the members nf fh. f -i - you re>ide juet that XZTrif "^^^^ ^ T "'"'* whkh belong, to then aS^ T "'"^ ''''P'"' julea and ^o'^HntrSr^H;: ^^ U ! fam.ly u„,,^ thcja«, contrary to th/wd of p''. In such a caae, you should leave thelm Iv bL -ter ■ -to blithe'. 1tTst^tr''^'r "''-- js to be tried, a„d ,o„r ^^Z^r ^!^ then, to maintain, in your familv intercour^rtr ' gnlty and propriety of dep„.C::: ' rS to s.,.a,u m society. Never descend to an/thin!^ fctwi',™ J't Tl °°' ■" """" '" » "ta- in her .uch c««. 'would e auH '"°*'' "^ ' «""'"-• I" pen..., of 'di,„b.d^^L ,tlb„rT' '"' '"""■" "^ »' 2C0 FAMILl' INTEllCOUKSE. the fireside which you would despise in a more ex- tended circle. Bring the most minute actions of your daily life to the test of Christian principle. Remem- ber that, in the sight of God, there are no little sins. The least transgression, unrepented of and unforgiven, is sufficient to condemn the soul for ever. *' He that offendeth in one point is guilty of all." Especially avoid the indulgence of a selfish disposition. Be al- ways ready to sacrifice your own feelings, when, by so doing, you can give pleasure to others. Study their wishes and' feelings, and prefer them to your own. Strive to be helpful to others, even at the expense of personal feeling and interest. " Look not every man on his own things, but every man pjso on the things of others." " Charity seeketh not her own." Be kind to all; respectful towards superiors, courteous to equals, and condescending to inferiors. Be particularly care- ful not to trample upon the feelings of servants — a meanness of which it is scarcely possible to speak in terms of undue severity. If you cultivate the dis- positions and principles which I have here recom- mended, habitually, in the domestic circle, they will become natural and easy in every other; and this will endear you to all your acquaintances. It will bring honour upon your profession, increase your influence, and thereby enable you to do more for the glory of God. 2. There are special duties growing out of your re- lation to the church. Some of these I have considered in former chapters. But I have particular reference novv to social duties. You are to regard all the mem- Q, more ex- Dns of your Remeni- > little sins. in forgiven, " He that Especially n. Be al- vhen, by so Itudy their your own. expense of every man e things of Be kind s to equals, ilarly eare- ervants — a speak in e the dis- jre recom- (, they will id this will will bring influence, lie glory of of your re- considered [• reference the mem- bers of CnniSTIAxV INIERCOURSE. 2G] to love them rlr„''f "" ""'' ^■•''-- ^ou a. cites our love « W« /^ « ^-''ge ,n them which ex- etHhi„.3„ihatif:eSr„:',::™^'-^^-.'o>-. fe much insisted on i^ thA . '^™*"'7 'ove ediy enjoined b, Zr Lord ,„;?""' '"'"^ "^ »'" ^^sential a part of tLri, . \ ''''°'"''=- ^*' '» ^o mentioned b/ he hi, vedd-","^"""'"' *''''' " '^ ueiign t m their society. Wp Invn +^ ^ ,•, to converse „ilh them of ill 7. *" "l^.' "'^'"> »"d ourselves and the fZilv „f \ r*' """* ^"™^'-" So, if you Jove .our b'l'' "' ^''^ "'^'"''''"- ' jyju. love your brethren and slcf^r.^ • ^i church, you will deli-ht in fT, • "^^ '" ^^^ w vviu ueiignt m their soc otv: von wi'ii i to meet with thpm • f^ • i , ''^ ^* ^ jou wiJi Jove taiW of the' diffitlie ZTtZ T """'''^ '° -rows, of the way to thteavX'ct? '"'";"'' tHe prophet MZhi,l::it/:';*^^^^ feared the Lord ,mU r.n ""^^ "">' bookofremel ^ eUl'ieir.'rr "^ ""^ " that feared the Lord „nd wt f """^ ^^^ ""=" Would that thi, °l V ""«''' '"' •=" '""no-" )d offices wifl, «, and therebysecure th.Jr ..7 ■ " ""Pei'tent, ^"ffer your feeli„r „f , ^'"' ''""'''' »<=^e' towards those w„^,el:Tf?°^ ""^ S""^""" their conduct. Vo„ 3 ; ^T "'"■* '"^"^"-^ -should bo re^uhted 1 '"'"■''"'«■■''<»•>•« "ith them «%;<.„ ,„« j,,^ "r^r'^'f ''7 JO'' ^«n carr, your There is i„ the ^^^^^JJZT^I^^Z^f^^- m everything Affain,f ,, . '*"''™<'y '» extremes ^ 0" .our ,.;rd t^::^ , J™ «,y to "ig 13 excessive it d;«;„„. '' ''™'^=^- When visit- any vigorous effo X„ . '' T?'' "■"■ ""S*^ " ^- haHtual. a person 'is ^T^tt^T "'""^'^ pany. The mo^f r,;n ^ • , ^ ^^®" '« com- eo4arativ:,y"::t^Xrl^t^r"^^ hand, by shutting yourself „u7f '• " *' "">='• dry up the sociaf S a '°°'''^' ^""' "'" -htude, and become ofeaT'" ' T"''"' '°™ "^ yourfeliow-bein.^ V ! . x/"" '™P''' '""'"•'J^ ing its proper pface .i^™"""'' "'erefore, ^ve to visit- That r>L\-s jr:rt;: ;mc' hrca?''*""" ^"'^- -.oao.„„upoumoroimporta„tduties. irshouidbe 2G4 WOIILDLY SOCIETY. the Christian's recreation. Seasons of relaxation from the more laborious duties of life are undoubtedly ne- cessary; and I know of nothing which can better answer this end than the intelligent and pious con- versation of Christian friends. Your friends have claims upon your time and attention; but these claims can never extend so far ad to encroach upon more im- portant duties, or to impair your ability to do good to yourself and others. As soon as you discover a secret uneasiness when out of company, or whenever you find that the demands of the social circle have led you to neglect other duties, it is time to diminish the number of your visits. But do not, on such occasions, violate Christian sincerity, by inventing excuses to satisfy your friends. Tell them frankly your reasons. If they are true and valuable friends, they will see the propriety of your conduct, and be satisfied. But, if they seek your friendship for their own selfish ends, they will be offended; in which case, you will lose nothing. 5. Never go into any company/ where the spirit and maxims of the world predominate. This may cut you off from a large portion of society; but it is a rule founded on the word of God. If we would not be conformed to the world, we must not follow its max- ims, nor partake of its spirit. It may be said that we should go into such society for the purpose of ex- erting a religious influence. But the practical result is directly the contrary. The spirit which prevails in such company is destructive of all religious feeling: it freezes up the warm affections of the Christian'? ill # :ation from ibtedly ne- can better pious con- ends have tiese claims n more im- do good to rer a secret (never you e have led minish the I occasions, excuses to ur reasons, vill see the d. But, if elfish ends, 1 will lose spirit a 77(1 ay cut you r is a rule lid not be iv its max- said that )ose of ex- tical result prevails in feeling: it Christian'? heart. The CONVKnSATION IX COMPANY. 265 ige P-ani„;e;;::;':t; :^,^P--'»7'-. -h-e the -long with it, to the r„i„" V ofw ^"''^'"' '""^'^ funding of his Jfaster-s cru' e T '°"\' '"^ ""^ pa„i„„3 see no difference tZJZ TfT' the,r own, and conclude, either that ^ "! '"^ "•emselves, or that I,e iJa hv'oc » V' "^''" "'"■ as a general rule, are unfrienXI ,t ^T '""'""'' body and soul. The Z,. ^' ''""'"' """i of intercourse is he If r"a /T*"""^ "='"" "^ -"al which a sufficient :^Zf::ty' ^''"'"" ™-*'' <"' " direction and tone to o„" L ti:" T'^' ""^'"= we should not carry this rul!! f Nevertheless, selves wholly fronf t s " ^^ '" ""'"'^ °- friends; but let them seeTyL' l"'. "''""^■^^" "or conrersation, our kindn„ """^'^ """^ «f soientiousness.thltLiigolr-™'"'''''' """^ °°"- acter. ^"'" '"" ™proved oar char- present, who introduceleneral dTc"" '7 P'"°"' able character, let your w"rd bf "■ •!' ■' " ""«'- better, in such case^ to Tarn ,„ ,""■ " " ^^"'"""^ an opportunity offer LT ''""• ^"' "'"'■' -:."- "dd interest to th° ''"^""^ """^ ">^' improve it. Yet let t ""'J?'^"™. ' '""'"" "*" '•a'-eiy ohan.cter,„;krtLlrTr?^°'''"'"°^' demn backbitin,. n„ I -7 , . Scriptures con- ed tern^ ..^^ T 7'-=P«'''''»g. m the most point- spiteloL Here we see how the Lord regard, (1,:! for he has classed it with the ezercLf „f i ""' abominable passions of the human heart ll t" "°l' -rifd fir eX^:ri:'irr' -' p--.eofmore..chtftnrrs;:r i"g. It leaves a vae-iiP fiiif o+„^ • . ^'''- ^y^-^>^- mind of the hi! ""^ impression upon the na ot the hearer, against the character nf .^e ner - «.0Ken 0, and often creates a prejudice ^^^^^ »■ 2G8 EVIL- SPEAKING. never removed. This is unjust and unfair, because it leaves the character of the injured person resting under suspicion, without his having an opportunity to remove it. This is probably what the apostle means by whisperers. Solomon, also, speaking of the naughty person and wicked man, says, "lie winJicth with hi« eyes, he speakeih with hisfeet.''^ "He that winkethwitJi the eye causeth shame." How often do we see this winking, and speaking by gestures and knowing looks, when the characters of others are under discussion! Open and Unreserved evil-speaking is unchristian; but this winking, this speaking with the feet, is mean and dishonourable. Whenever you perceive u disposition to make invidious remarks about others, refuse to join in the conversation, and manifest your decided disappro- bation. "The north wind driveth away rain; so doth an angry countenance a backbiting tongue." Bear in mind the ^ "^rds of the apostle James : " if any man among you seemeth to be religious, and hridleth not his tongue, but deceiveth his own heart, this man's religion is vain." Thus the habitual indulgence of this sin will cut off the hope of the loudest professors. 8. Avoid speaking of yourself. Vanity and selfish- ness lead people to make themselves and their own affairs the principal topics of conversation. This is treating others with great disrespect — as though one's self were of more consequence than the whole com- pany. Endeavour to keep yourself as much as possi- ble out of view, and to direct the thoughts and con- versation of the company away from personal affairs A SUSPICIOUS DISPOSITION. OQQ of other, bv tl>r ''"'°'' """^ S"" ">e ill-wiil the, have n.:;;et?a th ,f d" ■? r'^^°" '^"' be sure vou will « ? ^^°'^ ^^<^"nd you, "V even go farther M^ '"^ ''"""=' ^o" have so W at opj^i^T/r^^"^ ^'"'-S worth whether even the~e;.rrh l! T '" '™'" quaintance "A m,„ .1, 77 , ° *'™ "">»<:- himself frfendlv^ A? '' '"'"' '■™°''^ ■»»»' «how upon the Itet t/2T nl ''f 7''""'^'^ meaning to their Ian! . "' "'^"h more P-peri; eyre's rratr """"' ''"'" "'^^ ful never to intrude yourself i„l . , * °'""^- -yoodre.ontoh^ear;:l:-;--- ^^•^hSitfrni-r/"- "■ ^'"'^' eTcumstaneos. together ,vith ,^\ 270 INTIMATE PRICNDSiriPS. congeniality of sentiment and feeling, may give rise to a personal attachment much stronger than the com- mon bond which unites all Christians. Of this we have a beautiful example in the case of David and Jonathan. This appears to be a perfect pattern of Christian friendship. They both, doubtless, loved other pious people; but there was exist!; - between them a peculiar personal attachment. Their souls were " hiit together r Friendships of this kind should not be numerous, and the -bjects of them dhould be well choseii. Long acquaintance is necessary, that you may be able to repose unlimited confidence in the friend to whom you unbosom your vhole heart. Form no such friendships hastily. Think what would have been the consequence if David had been dec( ived in this friend. He would certainly have lost hi , life. 11. Before going into company, visit your closet. Pray that the Lord would so direct your steps that you may do all things for his glory; that he would enable you to spenc' the time profitably to yourself and others; that he would keep you from evil speak- ing, levity, foolish jesting, and every other impro- priety; and that he would enable you to honour him, and exert a good influence upon others. Endeavour to go out in a serious, devout, and tender frame of mind; and then you may expect the Lord wiil go with you. But if you go with a careless, undevout spirit, you will return with a wounded soul. STARlIAaE. 271 CUaPTER XVIII. MARRIAGE. U 1? r'™ '° """ ™''J^<=* of marriage, as Jul >t were mdehcate to speak of it. Others maCtt?! but m jes . Both these extremes should be avoided Marnage is an ordinance of God and ih.r.f per subject of thought «n^ T ^^^^^^ore a pro- to personal dutr T. • '""'''"' ^^^ ^^^^^^^^^ iiaving a direct bearing upon the gloiyof God and the happiness of individuals. It should, therefore never be approached with levitv Rnf '.'"'^'^^T®' ~e attention than wj^fni:;/: oX^ understand p^ent duty, it would be folh to »al^e .t a subject of constant thought, and silly to mZ^^ a common t. pic of convention. It is a matterwUch should be weighed delibemtely and seriously tl^^ things shoidd be consided. Wd^t •^^"rf^imffe. It was ordained by the ',^V'!:'^" ■"»--"'<' '» «>e state of Jn „ B social beinjcf, an A o> necessai^- to the design for which IMAGE EVALUATION TEST TARGET (MT-S) h / O y "^^r^ 1.0 I.I 1^12.8 |50 l"^* 1^ IL25 i 1.4 2.5 2.2 2.0 1.6 6" Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 4\^ V >v\ % s .-:^ ^ ■o ,^ .<& y^. i/.A 7«) ^ 1 J MAliRlACE JDESIEADLE. he was created There is i. sweetness and comfort in the bosom of one's own family, which can be enjoyed nowhere else. In earlv life, this is supplied by our youthful companions, who feel in unison with us. But, as a person who remains single advances in life, the friends of his youth form new attachments, iu which he is incapable of participating. Their feelings undergo a change, of which he knows nothing. He is gradually left alone. No heart beats in unison with his own. His social feelings wither for want of an object.^ A^ he feels not in unison witli those around him,^ his habits also become peculiar, and perhaps re- pulsive, so that his company is not desired: hence arises the whimsical attachment of such persons to domestic animals, or to other objects which can be enjoyed in solitude. As the dreary winter of age advances, the solitude of this condition becomes still more chilling. Nothing but that sweet resignation to the will of God, which religion gives in aU circum- stances, can render such a situation tolerable. But religion does not annihilate the social affections; it only regulates them. It is evident, then, that, by a lawful and proper exercise of these affections, both our happiness and usefulness may be increased. II. On the oilier hand, do not consider marriage as absolutely indispensable. Although it is an ordinance of God, yet he has not positively enjoined it upon alL The apostle Paul intimates that there may be, with those who enter into this state, a greater tendency of the heart towards earthly objects, as well as an in- crease of care : « The unmarried woman careth for JI.VliUIAGE NOT INDISPENSABLE. 273 the things of the Lord, that she may be holy both in body and spirii; but she that is married careth for the things of the world, how she may please her husband." But much more has been made of this than the apos- tle intended. It has been greatly abused and per verted by the Church of Rome. It must be observed that, in the same chapter, he advises that " every muu have his own wile, and every woman have her own liusband." Whatever may be our condition in life, if we seek it with earnestness and perseverance, in the way of duty, God will give us grace sufficient for our circumstances. But, though it is no sin to marry, nevertheless, he says, ^'Such shall have trouble in the flesh." It is undoubtedly true that the enjoyments of conjugal life have their corresponding difficulties and trials; and, if these are enhanced by an unhappy connection, the situation is insufferable. For this reason, I would have you avoid the conclusion that marriage is indispensable to happiness. Single life is certainly to be preferred to a connection with a per- son who will diminish, instead of increasing, your happiness. Yet I suppose the remark of the i.postle, " Such shall have trouble in the flesh," had reference chiefly to the peculiar troubles of those times, when Christians were exposed to persecution, the loss of goods, and even of life itself, for Christ's sake; the trials of which would be much greater in married than in single life. 'i' Bearing in mind the foregoing remarks, you will be prepared cahnly to consider what qualifications are 274 QUALIFICATIONS. requisite in a companion for life. These I shall divide into two classes— those which are indispensable, and those which are desirable. Of the first -^ass, T see none which can be dispensed with, without so marring the oharacter of a man as to render him an unfit associate for an intelligent Christian lady. But, al- though the latter are verv important, yet, without possessing all of them, y, person may be an agreeable companion and a man of real worth.' FIRST CLASS. 1. The first requisite in a companion for life is PIETY. I know not how a Christian can form so inti- mate a connexion as this with one who is living in re- bellion against God. Y rofess to love Jesus above every other object, and .. .oreake all, that you may follow him. How can you, then, unite your interests with one who continually rejects and abuses the object of your soul's delight? I am at a loss to understand how a union can be formed between the carnal and the renewed heart. They are in direct opposition to each other. The one overflows with love to God; the other is at enmity against him. How, then, can there be any congeniality of feeling? Can fire unite with water? And, " Can two walk together, except they be agreed ?" A desire to form such a union must be a dark mark against any one's Christian character. The Scriptures are very clear and decided on this point. The intermarrying of the righteous with the T ■B MARRYING UNBELIEVERS. 275 Wicked was the principal cause of the general corrup- tion of the inhabitants of the old worid, which pro- voked God to destroy them with the flood. Abraham, the father of the faithful, was careful that Isaac, the son of promise, should not take a wife fronglkmon.. the heathen. The same precaution was taken bv Isaac and Rebecca, in relation to Jacob. The chil"- dren of Israel were also expressly forbidden to make marriages with the heathen, lest they should be turned away from the Lord to the worship of idols. And we see a mournful example of the influence of such un- holy connexions in the case of Solomon. Although he had been so zealous in the service of the Lord as to build him a temple, and had even been inspired to write portions of the Holy Scriptures, yet his strange wives turned away his heart, and persuaded mm to w'^rship idols. Though we are now under a different dispensation, jei principles remain the same, i he union of a heathen and a Jew was, as to its eff-ect on a pious mind, substantially tlie same as the union of a believer and an unbeliever; and the former would be no more likely to be drawn away from God by it than the latter. Hence we find the same principle recognised in the New Testament. Paul, speaking of the woman says, "If her husband be dead, she is at liberty to be married to whom she wiU, only in the Lord. The phrase in the Lord denotes being a true Christian, aa will appear from other passages where the same form of expression is used. "If any man be tn Christ, ho is a new creature." It is plainlv im- plied, then, m this qualifying phrase, that it is unlaw- I if] i » J 1 » |! /ij 'Mfia :.vv<« 11 H ttj •ii'ir^ ^1 O DISPOSITION. ful for a Christian to marrj one that is unconverted, or out of Christ. The same doctrine maj also be in- ferred from the passage, ** Be not ye, therefore, un- equallj yoked with unbelievers." Although the apost^|j||iad no particular reference here to this sub- ject, yet he lays down a general principle, which ap- plies to all intimate associations with unbelievers. And what connection could be more intimate than this? I conclude, therefore, that it is contrary both to reason and Scripture, for a Christian to marry an impenitent sinner. And, in this respect, look not only for an outward profession, but for evidence of deep and devoted piety. Look for a person who makes religion the chief concern of his life; who is deter- mined to live for God, and not for himself. Make this the test. Worldly-minded professors of religion are worse associates tlian those who make no profes- sion. 2. Another indispensable requisiic is an amiable DISPOSITION. Whatever good qualities a man may possess, if he is selfish, morose, sour, peevish, fretful, jealous, or passionate, he will make an uncomfortable companion. Hrace may do much towards subduing these unholy tc.iQpers; yet, if they were fostered in the heart in childhood, and suffered to grow up to maturity before grace began to work, they will often break out in the family circle. However, you will find it ex- ceedingly difficult to judge ia this matter. The only direction I can give on this subject is, that, if you dis- cover the exercise of a bad temper in a man, with the opportunity you will have of observation^ you may INTElLIaENCE.— CONO ESIA I.ITT. J 7 ? conSKlor it conclusive evidence of a dispo.itiou which would render you miserable. 3. The rerson o/ymir choke mmt pomss a wn t . c™t,v„.d „,™. In order to produce a com„,u„iVv of feehng and ma.ntain a growing interest^ eacl", others s„c,ety both parties must possess n,A wo stored w,th useful knowledge, and capable of conti ,- ued expansion. We may love a person f„r his piefv a one. but we cannot long enjoy his society, as a con- stant eomp.an.on, unless that piety is mingled with ntel hgence. To secure your esteem, as well as your affccfons he must be capable of intelligent convers.a- t.on on all subjects of general interest. And it i, es- pecially necessary in a husband, that he be not your tnfermr. You cannot entertain suitable feelings c' respect and deference towards the man who is to t your head, if he is inferior to yo„,^elf in mental capa- citj and intelligence. ^ ^i.IIis sentiments and feelings, on general subjects must he coNQENiAL with your own. This is a very im ' portant matter. Persons of great worth, whose view.s and feehngs in relation to the common concerns of life are opposite mav render each other verj unhappy Particularly, if you possess a refined sensibility your* self, you must look for delicacy of feeling in a com- panion A very worthy man may render you unhappy bj a habitual disregard of your feelings. And there are many persons who seem to be utterly insensible to wou r« T-'T'""' '^ ''^"^^ ^^^•^''^^^- A man who would subject you to continual mortification by hi. coarseness and vulgarity, would be incapable of sym- 278 ENEHQY. — SUITABLENESS OF AOE. pathizing with you in all the varied trials of life. There is no need of your being deceived on this point. If you have much delicacy of feeling yourself, you can easily discover the want of it in others. If you have not,^yyill not be necessary in a companion. S^f^lher requisite is energy of cuaractee. Many people think some worldly prospects are indispensably necessary. But a man of energy can, by the blessiiig of God, make his way through this world, and sup- port a family, in this land of plenty, by his own in- dustry, in ^ome lawful calling. And you may be certain of the blessing of God, if you obey and trust him. A profession or calling, pursued with energy, is, therefore, all the estate you need require. But do not trust yourself with a man who is ineflScient in his undertakings. Tliis would be leaning upon a broken staff. 6. The person of your choice must he nearly of YOUR OWN AGE. Should he be younger than yourself, you will be tempted to look upon him as an inferior; and old age will overtake you first. But I should suppose the idea of marrying a man advanced in years would be sufficiently revolting to the feelings of a young female to deter her from it. Yet such thino-a often happen. But I consider it as contravening the order of nature, and therefore improper. In such case, you will be called upon rather to perform the office of a daughter and nurse, than a wife. rials of life, n this point, self, you can If you have on. 3TEE. Many id'ispensably the blessihg id, and sup- his own in- ^ou may be y and trust dth energy, re. But do icient in his 3n a broken NEARLY OP an yourself, an inferior; it I should ed in years elings of a mch things evening the In such lerform the HEALTU. — REFINEMENT, SECOND CLASS. 279 1. It U desirable that the man with whom you fonn a connection for life should possess a sound body. A man of vigorous constitution wiU be more capable of struggling with the difficulties and trials of thiiftrld than one who is weak in body. Yet such an erroneous system has been pursued in the education of the gen- eration just now coming upon the stage of action, that the health of very few sedentary persons remains un- impaired. It would, therefore, be cruel selfishness to refuse to form a connection of this kind, on this ground alone, provided the individual boa no settled disease upon him. A person of feeble constitution requires the comfort and assistance of a companion more than one m vigorous health. But it certainly would not be your duty to throw yourself away upon one already under the influence of an incurable disease. 2. Refinement of manners is a vev iesirable quality m a companion for life. This rende/s a per- son s society more agreeable and pleasant, and may be the means of increasing his usefulness. Yet it will not answer to make it a test of character; for it is often the case that men of the brightest talents, and of extensive education,— who are in every other re- spect amiable and worthy,~have neglected the culti- vation of their manners; while there are very many destitute alike of talent and education, who seem to be adepts in the art of politeness. However, thia may be cultivated, by a person of good sense, who appreciates its importance. 4iU 2R0 SIMILARITY OF SENTIMENT. 3. A SOUND JUPOMENT IS also very nccessnrv to enable a man to direct the common affairs of life. But this, also, may be cultivated by experience, and therefore cannot be called indispensable. 4^iiUDENCE is very desirable. The rashest youth, how^R-, will learn pmdence by experience. After a few falls, he will look forward before he steps, that he may foresee and shun the evil that is before him; but, if you choose such a one, take care that you do not fall with him, and both of you break your nocks together. 5. It is a matter of great importance that the per- son with whom you form a connection for life, should belong to the same denomination of Christians witli yourself The separation of a family, in their atten- dance upon public worship, is productive of great in- convenience and perplexity; and there is serious dan- ger of its giving rise to unpleasant feelings, and be- coming an occasion of discord. I think it should be a very serious objection against any man, that he be- longs to a different communion from yourself In addition to these, your own good sense and taste will suggest many other desirable qualities in a com panion for life. Upon receiving the addresses of a man, your first object should be to ascertain whether he possesses those prominent traits of character which you con- sider indispensable. If he lack any one of these, you have no further inquiry to make. Inform him openly and ingenuously of your decision; but spare his feef- ings, as far as you can consistently .ith Christian lecesfiary to Fairs of life. erience, auil shest voiith. !e. After a eps, that ho )efore him; that vou (\n your necks lat the per- lifo, should stinns with their atten- of great in- erious dan- 2^3, and be- i should be that he be- elf. e and taste in a com , your first ) possesses 1 you con- these, you lira openly re his feel- Christian no IV TO DECrDR. nsi rof renoe l,e has manifested for yourself. Th.refo der^tand that your decsion is conclusive and fin.l If ho possess the feelings of a gentleman, thislt "'" """^^ f"'-.--'" ''" esteem and f,ieniship.*^^ut f you are sat.sfied with respect to these pro ninen; tra,ts of cl,arao.er, next look for those qualities wh eh you consider Je.!rai,e, though not uulJZ^j, you .scoyer few or „„„e of th.^e, it wi 1 be a ser ous ohjecfon ag..i„st him. But you need not expe , to n,l then, „„ combined in any one pe^on. f y„ oek f„r a ,,«• eet character, y„„ „.„, ^ disappo Led In Ins, as well a, in every other relation of iL yo,,' - 1 need to exercise forbearance. The best o m are eo„„,„,,,, „,,„„^ „.^^ in.,,,{,,a,, ,„j ;„, J^ ngh to look for perfection in a companion. Whde deciding these points, keep your feelings under control. Suffer then, to have no influ n^ ..pen your ju,^,.nent. A Christian should nev be sov^rned by .mpnlse. Many persons have, no doubt destroyed the r appiness for life, by suffering he ; feehngs to get the better of their judgment. Seek w,sd„n, from above. The Lord directs all our ways and we cannot e.xpect to be prospered in any thi .^ wherem we neglect to acknowledge him and seek hil d.rect,„n. But, when y„„ nave satisfied yourself i relatmn to these things, and the person who" ! dresses you are receiving has distinctly avowed his intentions vou mov v^v ^^ o-vuvveu niij -1-^-, jou may lemove the restraint from your m 282 PECULIAR AFFECTION. feelings, which, as well as your juJ^nncnt, have a deep concern in the affair. A happy and prosperous union must have for its basis a mutual sentiment of affection of a peculiar kind. If you are satisfied that this s^atiment exists on his part, you are to inquire whether you can exercise it towards him. For, with many persons of worth, whom we may esteem, there is often wanting a certain undefinable combination of qualities, not improperly termed the soul of dui- racter; which alone seems to call out the exercise of that peculiar sentiment of which we are speaking. But I seriously charge you never to form a connec- tion which is not based upon this principle. Such depraved creatures as we are need the aid of the warmest affection to enable us to exercise that mutual forbearance, so indispensable to the peace and happi- ness of the domestic circle. That the conjugal rela- tion should be cemented by a principle of a peculiar kind, will moreover appear from tlie superiority of the soul over the body. When two Imman beings unite their destinies, there must be a union of soul, or else such union is but partial. And the union of soul must be the foundation of the outward union, and of course precede it. The same may likewise be inferred from the existence of such a principle in the human breast. When Adam first saw Eve, he declared the nature of this union, and added, « For this cause shall a man leave his father and mother, and cleave unto his • wife; implying that the affection between the par- ties to this connection should be superior to all other human attachments. The frown of God must, then, 4 BOCIETY OF QENTLESfllN. ■lit, have A prosperoug mtiment of .tisfied that to inquire For, with teem, there ombinatioQ ml of clux- le exercise B speaking. a connec- ple. Such aid of the hat mutual ind happi- ijugal rela- " a peculiar ^rityofthe sings unite ul, or else ' soul must d of course urred from lan breast. J nature of all a man unto his • I the par- 3 all other lust, then, 283 rest up n a union founded upon any other principle; ZX M "-^'^ '^ "^'"'^ ^^ conti^vened, L there fore the ble..ings of peace and happineaT cannot I expected to attend it. But love is not a principle which is brought into' existence as it were by magic. It must always be exercised in view of an object. Do not, therefore hastily decide that you cannot love a mai who po": sses the prominent traits of character necessaiy to render you happy. You ought, however, to be ^lly satisfied that suchasentiment,ofapennanentcharac^ ter, does really exist in your own bosom, before you consent to a union. ^ In your ordinary intercourse with gentlemen, much caution should be observed. Always maintain a di.- iiity of character, and never condescend to trifle But m your conversation upon general subjects, you may exercise the same sociabihty and freedom which you would with ladiesj not seeming to be sensible of any difFerence of sex. Indignantly repel any improper liberties; but never decline attentions which are con- sidered as belonging to the rules of common politeness, unless here should be something in the character of the individual which would justify you in wishing wholly avoid his society. Some men are so dis- agreeable m their attentions, and so obtrusive of their company that they become a great annoyance to ladies. I think you would be justifiable in refusing ordinary attentions from such men, till they learn better manners. Pay the strictest regard to propriety ill » : f\l 2Si INTERCOURSE WITH GENTLEMEN'. and delicacy, in all your conduct; yet do not maintain sucli a cold reserve and chilling distance, as to pro- duce the impression, in the mind of every one you meet, that you dislike his society. No gentleman of refined and delicate feelings will intrude his company upon ladies, when he thinks it is not desired; and you may create this impression, by carrying your reserve to an extreme. But the contrary extreme, of an ex- cessive fondness for the society of gentlemen, is still more to be avoided. By cultivating an acute sense of propriety in til things, with a nice discrimination of judgment, you will be able generally to direct your conduct aright in these matters. Never indulge feelings of partiality- for any man until he has distinctly avowed his own sentiments, nnd vou have deliberately determined the several points already mentioned. If you do, you may sub- ject yourself to much needless disquietude, and per- haps the most unpleasant disappointments. And the wounded feeling thus produced may have an injurious effect upon your subsequent character and happiness. CAUTIONS. 1. Do not sufer this subject to occupy a very pro minent place in your thoughts. To be constantly ruminating upon it, can hardly fail of exerting an injurious influence upon your mind, feelings, and de- portment; and you will be almost certain to betray yourself, in the society of gentlemen, and, perhaps, (^AHTIONS. 2Sj become the subiect nF ry. ■ anxious for a hJband. ™™'' " "^ "'- « tlon. There i, pc-haT, „ T °-^ ''''"""''" »'«^m. people, t„a„ the deposition t;!"::"^ f ^-"S nmonul a«ia„ces so prominent a £'?. "" -^at,„„ a„d to „.al.e it a matteroV^s' '1 7] ni»tJi. There a ^ther mihin^f 7 Jesting and «eMs of science, ,i.e.t:r«rV'"''^""^ ™o,aI hour, both profitablvan^ ™,„,on to occupy tho ruJcnes., which you .vi,, i ve y k! ! f ''™ " rJ:t?;:i:-»-*Jt:;:rr^^^ ^'w, so asVhf/CbTcr tr r ■•' -•'• ^^^ versation among the circle ofv ""J""' "'■'"'»- eertainiy does n^t .uhT the ^rerr'"''™"^- " among sensible people, for he to bf b^T"" '''^^• about her beaux Esp^iallvT, ,1 .""''' '"""'"^ ;n the case of a r.^r^^::^:^^:::^'^'^^ the old adao-e — c'^o^ment. Kemember '* There 's many a slip Between the cup and the lip." among TonrX „ ^rartlt^r "^ ''''°'"' break it off In «„.b ^ ™= ''"'"''^ o"™' to feeling enough tttrutr;/"" T" ''"^ ""-"^ed pain :f hai ttfS- b '"""'"'^'"^'"""■'^ talk. ■ "' ''"'^°™e a neighbourhood iill 286 CAUTIONS. 4. Do not make an engagement a long time "before you expect it to he consummated. Such engagementa are surrounded with perils. A few years may make such changes in the characters and feelings of young persons as to destroy the fitness and congeniality of the parties; while, if the union had been consum- mated, they would have assimilated to each other. In short, let me entreat you to cultivate the most delicate sense of propriety, in regard to every thing having thejmost distant relation to this matter; and let all your feelings, conversation, and conduct, be regulated upon the most elevated principles of purity, refinement, and religion; but do not carry your deli- cacy and reserve to the extreme of prudery, which is an unlovely trait of character, and which adds nothing to the strength of virtue. ■*"**!* «UBMISSION.~I>EP£ND£NCE.-K,ONTENTMENT. 287 7 time before sngagementa 3 may make ig3 of young igeniality of en consum- ch other, tte the most every thing natter; and conduct, be es of purity, y your deli- Ti/, which is .dds nothing CHAPTER XIX 8UBMI88ION.-DEPENDENCE.-.CONTBNTMOT. The secret of true happiness lies in a cordial acqui- escence m the will of God. It is '^^acqui " S^««* to lie passive in his hand, And know no will but hit,." T^e doctrine Of a particular providence is precious to the Chnstian's heart. It enables him to see the hand of God m every event. Hence the sinfubess of a repming, discontented, unsubmissive temper. It is difficult to reconcile the habitual indulgence of such a disposition with the existence of grace in the heart. The fir^t enjotion of the new-bom soul is submissi^m to the wdl of God. We are prone to lose sight of the hand of God in the little difficulties and perplexities which are of everyday occurrence, and to look only at second causes. And so we often do in more im- portant matters. When we are injured or insulted by others, we are disposed to murmur and complain and give vent to our indignation against the imme- trtheT'tf '''' ^''^''''' ^"'^'"''^^ *^^* ^^''^ «^« !?i! e m^t-ruraents which God employs for the trial of our faith or the punishment of our sins. Thus God Itfi- %v, n m 2SS HANI) OF GOD IN COMMON EVKNTS. i)ermitte(l Satan to trj the fuilh of Joh. Tims ho penrM'ttod Sliimei to curse David. But tlie answer of ^his godly man is worthy of being imitated by all Hiristians under similar circumstances: ''Let him euvse,- because the Lord hath said nnto hhn, Curse David:' Thus, also, the Lord employed the envy of Jo.«ephs brethren to save the lives of all hi, flither'a family. " But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive." The principal reasor why ; the histories of the Bible are so mucli more instructive than otlier histories is, that the mo- tives of men, and the secret agency of divine Provi- dence are brought to light. Hence, also the reason why the events recorded in Scripture appear so mar- vellous. If we could see how the hand of God is con- cerned in all things that occur within our observation, they would appear no less wonderful. In this doctrine, we have the strongest motive for a hearty and cheerful resignation to all the crosses and difficulties trials, and afflictions, which come upon us m this life, whatever may be the immediate cause. We know that they are directed by our heavenly Father whose « tender mercies are over all his works, and who "doth not afflict willingly, nor grieve the children of men." And, whether we are Christians or not, the duty of submission is the same. When we consider the relation which we sustain to God as guilty rebels against his government, we must see that, whatever may be our afflictions, so long as we are out of hell, we are the monuments of his mercy MOTIVES TO ItESIGNATION. 289 '' Wherefore doth a living, man complain,-a man for the punishment of his sins?" But if we have evidence that, we are the clnJJren oi God, his promises furnish abundant consolation i,i everj trial. We are assured « that all things work to-ether for good to tliem that love God." And of this we have many examples in the Holy Scriptures where the darkest providences have proved, in the end, to be fraught with the richest blessin-s It was so m the case of Joseph, already mentioned" We are also taught to look upon the afflictions of this life as the faithful corrections of a kind and tender Parent- " For whom the Lord loveth he chasteneth, and scoui-geth every son whom he rcceiveth." How con- soling the reflection that all our sufferings are de- signed to mortify and subdue our corruptious, to wean us from the world, and lead us to a more humble and constant sense of dependence upon God! Besides the people of God have the most comforting assur- ances of his presence in affliction, if they will but trust in him. " In all thy ways achiowledge hbn, and he shall direct thy steps." « Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to he moved." " God is our refuge and strength, a very present help in trouble: therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled though the mountains shake with the swelling there' of." " The steps of a good man are ordered bv th« Lord: and ' ' ' - ;!! \ i 'i/' he delij, hteth in his way. Though he fall, S90 COMFORTINa CONSIDEEATIONS. he shall not be utterly cast down ; for the Lord up- holdeth him with hia hand.** How ungrateful for a child of God to repine at the dealings of such a tender and faithful Parent! 0, the ingratitude of unbelief! Who can accuse the Lord of unfaithfulness to the least of his promises? Why, then, should we refuse to trust him, when the assurances of his watchful care and love are so full and so abundant? We have not only strong ground of confidence in the Lord, under the pressure of afflictions in general, but we are t)articularly directed to look to him for the supply of our temporal wants. If we have evi- dence that we are living members of the body of Christ, growing in grace and in the knowledge of him, we have the assurance that all things needful for this life shall be supplied. Our Saviour, after showing the folly of manifesting an anxious cone, q about the supply of our temporal wants, since the Lord is so careful in feeding the fowls of the air, and clothing the lilies and the grass of the field, says, ''But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you.** By this, however, we are not to under- stand that the Lord will give us every earthly bless- ing which we desire. We are so short-sighted as often to wish for things which would prove injurious to us. But we are to understand that he will give us all that he sees best for us. And surely we ought to be satisfied with this; for he who sees the end from the beginning, must know much better than we what is for our good. The Scriptures abound with SUPPLY OF TEMPORAL WANTS. 291 Similar promises. "0, fear the Lord, je his saints; for there w no want to them that fear him. The young hons do lack and suffer hunger; but thej that seek the Lord shall not want a«y good thing." "Trust m the Lord, and do good, and verUythou shall he fed. I have been young, and now am old; yet have I not seen he righteous forsaken, nor his seed begging bread. "iTo good thing will he withheld from them that walk uprightly." "But my God shaU mpply all Jesus. Godhnesa ,s profitable unto Jl things, having promise of the life that now is, and of that which IS to come." It must, then, be a sinful distrust of the word of God, to indulge in anxious fears about the supply of our necessities. If we believed these promises, in their full extent, we should always rest m them, and never indulge an anxious thought about the things of this life. This God requires of us And seek not ye what ye shall eat, or what ye shall dnnk, neither be ye of doubtful mind." "Therefore t^ke no thought, saying, What shall we eat? or what hall we drink? or wherewithal shall we be clothed?" Be careful for nothing.'' And what can be more reasonable than this requirement, when he has given us such iiill and repeated assurances that he will sup- ply all our wants? The silver and the gold, and the cattle upon a thousand hills, belong to our heavenly Father. When, therefore, he sees that we need any earthly blessing, he can easily order the means by which it shall be brought to ii?. From the precious "truths and promises which we ■!4 202 DUTY OF CONTIiXTMK.Nr. have been considering, we infer tlie duty of contentment in every situation of life. If God directs all our ways, and has i^romised to give us just what he sees we need,' we surely ought to rest satisfied with what we have; for we know it is just wliat the Lord, in his infinite wisdom and unbounded goodness, sees fit to give us. But tlie apostle Paul enforces this duty with direct precepts. "But godliness with contentment is great gain." "Having food and raiment, let us be there- with content." ''Be content with such things as ye have; for he' hath said, I will never leave thee, nor forsake thee." Here he gives the promise of God as a reason for contentment. It is, then, evidently the duty of every Christian to maintain a contented and cheerful spirit in all circumstances. This, however, does not forbid the use of all lawful and proper means to improve our condition. But the means must be used with entire submission to the will of God. The child of God should cast all his care upon him; and, when he has made all suitable efibrts to accomplish what he considers a good object, he must commit the whole to the Lord, with a perfect acquiescence in his will, even to the utter disappointment of his own hope& 8ELF-EXA3irNi^Tr0X. 0!)') CHAPTER XII. SELF-EXAMINATION, In view of the positive iniunction ■ diligent inquiry into the character of our emotions and the motives of our actions, this will be an ex- OWRCTS OF SELF-rXAMIVATloV. '2V7 ceedin-ly diflicult matter. The Scrinf>n-oci /'r ;>^,,/on, and for rjrace to suh.lue them. David pnj. "Search mo, O God, and kno^v my heart; try mo and know my thon^hts; and ... if tHere he aJy ^ol ..nj ^n ..; and lead me in the .ay everlast >"g. The prophet Jeremiah says, " Let in search and try our ways, and turn again unto the Lord." This exammation should be a constant w. .-k We saould search into the motives of our acti >ns, and examme our religious feelings, to know, if j o.sible vvhether they come from the Spirit of God, or v hether they are a fire of our own kindling. We mnst be cautions however, lest by diverting our attentior from the truth, to examine the nature of the emotions pro- duced by it, we should lose them altogether. Thi- can better be determined afterward., by recalling to re 'ol- ect.on these emotions, and the causes which i reduced hem. If they were called forth by correct views of truth, and if they correspond, in their nature, with the descriptions of gracious affections contained in tl ^ Bible, we may safely conclude them to be genuine But, as Ave are often under the necessity of actin- without much deliberation; as we are so liable to ne- glect duty; and as every duty is marred by so much imperfection, it is not only proper, but highly neces- sary, that Ave should have stated reasons for retirin<. into our closets, and calmly and deliberately reviewing our conduct, our religious exercises, and the prevail u 298 DAILY SELF-EXAMINATION. ing" state of our hearts, and comparing them with the word of God. There are two very important reasons why this work should be performed at the close of every day. 1. If neglected for a longer period, we may forget both our actions and our motives. It will be very difficult for us afterwards to recall them, so as to subject them to a thorough examination. 2. There is a great propriety in closing up the accounts of every day. " Sufficient unto the day is the evil thereof." Every day will bring with it work enough for repent- ance. Agaiil, when we lie down, we may awake in eternity. What, then, will become of those sins which we have laid by for the consideration of another day? Let us, then, never give sleep to our eyes till we have searched out every sin of the past day, and made fresh application to the blood of Christ for pardon. This is, indeed, a very difficult work; but, by frequent prac- tice, it will become less so. By sitting down in your closet, after finishing the duties of the day, and seri- ously and prayerfully engaging in this exercise, you may try your conduct and feelings by the rules laid down in the word of God. You may thus bring to remembrance the exercises of your heart, as well as your actions, and be reminded of neglected duty, and of those great practical truths which ought ever to be kept before your mind. You may bring up your sins, and set them in order before you, and discover your easily-besetting sins. You may be led to the exercise of penitence, and be driven anew to the cross of Christ for pardon, and for strength to subdue indwelling cor- ruption. Whenever you discover that you have exer- a with the ,nt reasons le close of period, we s. It will hem, so as 2. There its of every I thereof." 'or repent- awake in sins which other day? II we have made fresh n. This is, lent prac- vn in your and seri- ercise, you rules laid 3 bring to as well as duty, and ever to be your sins, 30ver your le exercise s of Christ elling cor- have exer- SELF-EXAMINATION. 299 cised any comet feeling, or that yonr conduct haa ia any respect been conformed to the word of God ac" know edge w.th gratitude hk grace in it, and give h^ he glo^. Wherem you find you have been defide^ blood rf Chnst, wh,ch " cleanseth from all sin." But be cautious that you do not put your feelings of regret your tears and sorrows, in the place of the" great fac' r s n • !'d r r "' "" '''"" °' '"""^ »° "'-« the bLdf { " ^""^ '°™ "hich leads to the blood of Jesus. Any peace of conscience obtained fr m any other source must be false peace. It if W«««^, ody that we can have/oy and pe<^. wlr \ "^?"''«' ^'""■^ ™'-^'"S "'« zeroise. so that » ,n "'" "' ''°'""™=^ =■ «-^'- habit, 80 that . W.I1 lose rts eifect. Sometimes take the ten commandments, and examine your actions and motives by them. And, in doing this, you will find great help from the explanation of the commandments, fontarned m he "Assembly's Shorter Catechism." ihis shows the.r sp,r.tuality. and brings them home to the heart Agam, you may take some portion of Scripture which contains precepts for the regulation of the conduct and compare the actions of the day with them. 0^ you may take the life of Christ as a pattern, compare your conduct aud motives with it, and see whether in all things you have manifested his spirit But do not be satisfied till the exercise, however performed, has taken hold of the heart, an-1 le^ to penitence for sin, and a sense of pardon throu<.h^he !!: iiil 300 OCJECT OF SELF-EXAMINATIOX. blood of Chri.^t, wliich accompanies true contrition; for " the Lord is nigli unto them that are of a broken heart, and saveth such as be of a contrite spirit." II. Another object of self-examination may he, to as- certain the reason why the Lord does not answer our prayers. This reason may generally be found in oui-- selves. I know of but two exceptions. One is, when the thing we ask is not agreeable to the will of God. The other is, when the Lord delays to anv-'ror our prayers for the trial of our faith. The obstacle?! which exist in oursdves, to prevent his granting our request, are generally some of the following: 1. We may be living in the practice of some sin, or the neglect of some duty. " If I regard iniquity in my heart," says the Psalmist, " the Lord will not hear me." " Hu that turneth away his ear from hearing the law, even his prayer shall be abomination." We may weep day and night on our knees before God; yet, if we are living in the habitual neglect of duty, or if any sin cleaves to us for which we have not exerciser repentance and faith in the atoning blood of Christ, we have no rea- son to expect that he will hear our prayers. 2. We may not be sufficiently humble before God. " Though the Lord be high, yet hath he respect unto the lowly; hut the proud he hioweth afar o/." " God resisteth the proud, but giveth grace unto the humble." " Hum- ble yourselves in the sight of the Lord, and he shall lift you up." "Whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted." Hence, if our hearts are proud, and we refuse to humble ourselves before God, he will not EXAMINE yoUB PllAVEBS. 3flJ »«nver our pravors. 3. We may not desire th^ fl • -e ask that God maybe gwffied but Tl, ^ ^ -niater to our own g'atifiltbn '.'yo a k'a' d7' waveroth is like a wave of tZTl; ■ ^"'^'^^^'^ wind and tossed. FoTl Jl T' T "'* ""= ^^^«...«v.anythi„rom:to::^i'":;;r^^^^^^^^^^ «t 13 impossible to please God " 5 W. T * »vin. 35; Mark xi. 25 26 ) ' - =• U''^"- When, therefore, you have been for some time prav mg for any particular object, without receivLrf: answer, carefully examine yourself with ref nfe to reform If ",■" ■''''"«"' "^^^^'^ ■"mediately to reiorm. If your circumstances will nermit ... . III. Another object of self-examina.iion is, to ascertain t^ cause of afflictions, .J^tker spiritual IrZ^rTl tne light of his countenance, he has some good reason for It. By reading. f,h« ^n.i, .f rx. . ^ ^"^ ';^^°" cover ih^ r^».,• • r "'■'" ""ogai, you wiii dis- cover the principles upon wWch God deals with hi. 302 CAUSE OF AFFLICTIONS. people; and there he says, "In the day of adversity consider^' If, therefore, the work of your hands does not prosper, or if the Lord has withdrawn from you his special presence, be sure that something is wrong: it is time for you to " consider your ways." In tlie book referred to, the Lord informs the Jews of the cause of their poverty and distress. They had not built the house of God. He also tells them that the silver and the gold are his, and that he will bless them as soon aa they do their duty. We are as dependent upon God's blessing now as his people were then. If we withhold from him what he requires of us for ad- vancing the interests of his kingdom, can we expect temporal prosperity? If we refuse to do our duty, can we expect his presence? These, then, should be the subjects of inquiry, in such circumstances. In such cases, also, it may be very proper to observe a day of fasting and prayer. IV. Another object of self-examination is, to Tcnow whether we are Christians. "Examine yourselves whether ye be in the faith." This is a very important inquiry. It is intimately connected with every other, and should enter more or less into all. In order to prosecute this inquiry, you must make yourself ac- quainted with the evidences of Christian character. These are clearly exhibited in the Holy Scriptures. Study the Bible^iligently and prayerfully, for the purpose of ascertaining the genuine marks of saving grace. You may also find benefit from the writings of men of great personal experience, who have had much opportunity of observing the effects of true and ''"^""""^''^^^f* HELPS. 303 false religion. In particular, I would recommend to you the careful study of President Edwards' " Trea- tise on Eeligious Affections." He was a man of great piety, who had attained to the full assurance of hope. He had also passed through a number of revivals of religion. The work of which I speak contains a scrip- tural view of the evidences of ihe new birth; and also points out, with great clearness and discrimination, the marks of false religion. He distinguishes between those things which may be common both to true and false religion, and those which are the certain marks of true conversion. But, in reading this work, espe- cially the first part of it, you need, perhaps, to be cautioned against discouragement. While you allow the truth its most searching effect upon your heart, do not suffer it to drive you to despair. You will, however, find the latter part of the book more en- couraging. In the former part, where he is pointing out the marks of false religion, of selfishness, and of spiritual pride, it would seem as if none could escape being stripped of all their claims to true religion; but, in the latter part, where he describes the effects of true piety, the marks of humility, &c., the reading of it will be likely to discover to you the marks of a saving change, if you have any. Self-examination, for this object, should be habitual. In reading the Bible, in meditation, in hearing the word,--wherever you see an evidence of Christian character, inquire whether you possess it. But you OUfirht. also, frfirmpnflv fn aof «>^»^4 — o r-_ jv ^ solemn and prayerful consideration of the important t fi 304 AM I A CllKISTIAX'f question, ''Am I a Christian V' A portion of the Sabbath may be very properly spent in this way. You should enter upon this work with the solemnities of the judgment-day before you. The Scriptures fur- nish abundant matter for self-examination. Bring the exercises of your heart, and the conduct of your life, to this unerring standard. You will also find much assistance in this exercise by the use of the following tracts, published by the American Tract Society: No. 21, entitled "A Closet Companion;' No. 146, entitjled "Helps to Self-Examination ;" and No. 165, entitled "True and False Conversions dis- tinguished." You have likewise probably noticed several chapters in Doddridge's " Rise and Progress" admirably adapted to this object. I mention^hese because it is advantageous frequently to vary the ex- ercise. Take time to perform the work of self-exami- nation thoroughly, bringing to your aid all the infor- mation you can obtain from these and other sources, —varying the exercise at different times, that it may not become superficial and formal. I have prepared some questions, in my little work entitled « The Closetr both for the general purpose of inquiring as to the main question whether we are Christians, and also for particular occasions, as the close of the day, Sabbath evening, before communion, &c., to which I must refer you, instead of pursuing this part of the subject further, in this place. Should you, at any time, come to the deliberate conclusion that you are resting upon a false hope, give it up, but do not abandon yoursulf to despair. Go m I'HJJ LOKd's BUPPfia. sori immediately to the cross of Clirist. Give up your W to him, as though you had never come before Ihere is no other way. This is the only refuge, and Jesus never sent a soul empty away. "Him that Cometh to me I will in nowise cast out." Persevere even though you find scarce evidence enouoh to give' a faint glimmering of hope. Continually renew your repentance and faith in Christ. Diligence in self- examination may be a means of growth in grace; and If jou are really a child of God, your evidences will mcrease and brighten, till you will be able to indulge a good hope through grace." "For, in due tim°e, we shall reap, if we faint not." And "the path of the just IS as the shining light, that shineth more and more unto the perfect day." V. Another object of .el/-exammation is, to ascer- tain whether we are prepared to approach the Lord's ^ble. "But let a man examine himsejf, and so let him eat of that bread, and drink of that cup." Here the duty of self-examination, before partaking of the Lord s supper, is evidently taught. And, in the next verse we are told what is requisite to enable us to partake of this ordinance in an acceptable manner. It IS, that we have faith to discern the Lord's body A backslider in heart, even though a real Christian' 18 not prepared to partake of this spiritual feast, with- out renewing his repentance and faith. In this ex- amination, two subjects of inquiry present themselves 1. 'Am I a Christian?" 2. "Am 1 growing in grace In regard to the first of these inquiries, enough has already been said. To answer the sec^ 306 CONCLUSION. end, you will need to consider, 1. Whether you wore living in the exercise of gracious affections at the last communion; 2. Whether you have since made any progress in the divine life. For questions, I must again refer you to "The Closet." If you have time to keep a journal, you may find some advantage from reviewing it on such occasiona It will aid your memory, and help you to give your past life a more thorough examination. You -vill thereby be the better able to judge whether you are making progress. It should, however, be written solely for your own private use, without the remotest idea of having it ever seen by others; or else it may become a snare to you. But, however unfit this examination may find you, do not let Satan tempt you to stay away from the Lord's table. It is your duty to commemorate his dying love. It is your duty, also, to do it with a suitable preparation of heart. Both these duties you will neglect by stay- ing away. In doing so, you cannot expect God's blessing. But set immediately about the work of repentance. Come to the cross of Christ, and renew your application to his atoning blood. Give yourself away to God anew, and renew your covenant with him. In doing this, he will bless your soul; and the Lord's table will be a sep^on of refreshing. But, if this preparation be heartfelt and sincere, its fruits will be seen in your subsequent life. Remember who has said, " Be thou faithful unto death, and I will GIVE THEE THE CEOWN OF LIFE." .«. er you were ions at the since made q[uestions, I )U may find h occasions. o give your You 'vill her you are be written be remotest else it may unfit tliis atan tempt It is your It is your paration of ct by stay- pect God's le work of and renew ive yourself snant with il; and the ?. But, if , its fruits 9raber who IND I WILL APPENDIX. A COUESE OF READING. [This course of reading is proposed for young ladies, not with the expectation that they will read all the catalogue of books during the period of their educa- tion, but that they will commence, and form the habit of reading systematically, and prosecute the course as they shall have opportunity, in subsequent years.' The selection has been made with considerable care; yet It may be capable of improvement and adaptation to particular circumstances, under the direction of judicious friends.] I. niSTOET. 1. Sacred and Ecclesiastical JUistor^.—J ahn's He- brew Commonwealth; MUner's Church History: (Mosheim's do., if practicalle, to be kept on hand for occasional comparison, in doubtful cases;) Scott's Continuation of Milner; Gilpin's Lives of the Re- formers (to be read in connection with the history w_ere their nauies occur;) Ranke's History of the Popes; D'Aubigne's History of the Reformation ; 308 Al'l'KNUlX. M'Crie's Life of Knox; Fuller'a and Warner's Eccle- siastical History of England; Charlotte Elizubeth'a edition of Fox's B&ck of Martyrs; History of the Waldenses; Neule's History of the Puritans; Mather's Magnalia; The Great Awakening; Choules's Origin and History of ^lissions ; (this latter might well be commenced simultaneously with il.o first named, and carried along with the course.) 2. Secular or Profane History.— Gmzoi's, History of Civilization '.i Europe; Rollin's Ancient History; Bancroft's History of America; Russell's Egypt ; Rus- sell's Palestine ; Plutarch's Lives (to be kept on hand and read when the n-vmes occur in history; Mitford'a Greece; Ferguson's jiLstory of the Roman Republic; Josephus's Works; Sismondi's Decline of the Roman Empire; Hallara's History of the Middle Ages; Mill's History of the Crusades and Chivalry; Macaulay's History of England ; Tytler's History of Scotland; Turner's History of England; Lamartine's History of the Girondists; Robertson's History of Scotland; Robertson's Charles V.; Sismondi's History of the Italian Republics (abridged in Lardner's Cabinet of History;) Prescott's Ferdinand and Isabella; Robert- son's History of America. n. CHBISTIAN DOCTEINE. Chalmers' Scripture Readings; Wilberforce*s Chri»- tianity; Gallaudet's Youth's Book on Natural Theo- logy; Todd's Truth Made Simple; Blunt's Veracity of ArPENDIX. 30D I'lior'd Ecolo- Elizubetli'a itory of the is; Mather'n iles's Origin ight well be named, and .ot's History nt History; ilgypt; Rus- ept on hand r; Mitford'a a Republic; the Roman ^ges; Mill's IVIacaulay's f Scotland; History of ' Scotland; ory of the Cabinet of a,; Robert- •ce*8 Chris- aral Theo- /"eracity of the Guspols; AlexanJer's RvIJoncos; The Four nilars- Brown's Compendium <.f Natural and Revealed KoH- pon; Scott's Essays; Watts' Ruin and Recovery Ed- wai-ds' History of Redemption; Grifrm on Divine Efficiency; Colqu],oun on the Covenants; Owen on the Spn-it; Owen on the Death and Satisfaction of Christ; Griffin on the Atonement: Doddrid-e's Ten Sermons on Regeneration; Scott's Treatise °on Re- pentance; Watts on Death and Heaven; Mitchell's Guide, ni. nFLTorous BrocuArnr. Huinphrej's Clu istian Memoirs; Border's Memoirs Memoirs of Mrs Graham, Mrs Huntington. Mrs Sa- vage, Mrs Newell, Mrs S. L. Smith, Mrs Ed^^erton Mrs Allen, Mrs Judson, Mrs Winslow; PliJIip Henry- Cartwright and his Contemporaries; Milton, Cowper Kirk White, Oberlin, Francke, NefF, Pay.on, Martyn' Howard, Edwards, Brainerd, Maclaurin, Baxter Dod dridge, Owen, Wats, Howe, IMather, Dwicrht Gill Bunyan, Robinson, Andrew Fuller, Robe^rt ' Hall' Fletcher, Asbury, Dr A. Clarke, John and Charles Wesley, Whitefield, Cecil, Fenelon, J. B. Taylor Par- sons and Fisk, Hall, Schwartz, Arnold, Chalmers — (Convenience may be consulted, as to the order in which these are read; and any other approved bio- grnphies may be substituted or added.) ^ 310 ArpHNntx. IV. BIOORAPlTf. Tytler'a Life of Henry VIII.; Sir Walter Raleigh; Forater'a Eminent Statesmen; Wilson's Cromwell and the Protectorate; Brewster's Newton; Irving's Co- lumbus; Goldsmith: Scott's Napoleon ; R. L. Edge- worth. V. MISCELLANEOUS. 1. On the Prophecies. Newton's Dissertations, Keith on the Prophecies; Keith's Demonstration of Truth; Smith's Key to the Revelation. 2. On Christian Character, Experience, and Buty. Doddridge's Rise and Progress; Pilgrim's Progress; The Holy War; Edwards on Affections; Scougal's Life of God in the Soul; Bellamy's True Religion De- lineated? Abbott's Young Christian; Owen on Spiri- tual-Mindedness; Flavel on Keeping the Heart; Phi- lip's Guides; Hannah More's Practical Piety and Christian Morals; Owen on Indwelling Sin; Howe's Blessedness of the Righteous; Leigh ton on Peter; Flavel's Touchstone; Foster's Essays; Winslow's An xious Inquirer; Winslow's Influences of the Holy Spirit, 3. On the Discipline, Instruction, d:c., of the Yoimg. Todd's Sabbath School Teacher; Abbott's Teacher; Mother at Home; Hannah More on Female Education; Mother's Friend; Father's Book; Fenelon on the Edu- cation of Daugh'.ers; Babington on Education; Hall's Lectures; H^me Education; Book for Parents. ArpENDrx. 311 4. IlluMrations of Scripture. Tl,e Comprehensive Commentary, and Bush's and Barnes' Notes, (to be re- ferred to in connection with the stuJjr of the Bible) • Townsend's Bible, (for its chronological information and ^otes); Kitto's Biblical Cyclopcodia, (for refe- rence); Dr Robinson's Biblical Researches 5. ffeaKh. Catechi.m of Health; Cornaro on Tern- pe ranee. .„„t xTf' ■ ^'"f' ■^'■""'^ '" ^^^''''''"'■- Wilkin- sons Thobc,; Lyeir. A.ncrican Tour; Borrow'^ Bible >n Spam; Clarke', Travel, in Russia; Mackenzie's Trav-els ,n leelanJ; Mungo Park's Mission to Africa- Landers Journal; Rome in the 1 9th Century; Buch-' anans Researches; the Christian Brahmin; Tjerman and Bennefs Journal; William's Missionary Enter- prises, •' ■""''^* Phyof th M,„j p „„ t,,„ ,^„,. SeIf-Educat,on; D.ck's Christian Philosopher; M« W.,1 TT/'T c"" ^"'°^°P''^ "»^ Chemistry; Waylands MonJ Science and Political Economy- Douglas on the Advancement of Society; Palev's \a' h.ra Theology; Lyell's Elements of Geo „gy "smUl ^ Wealth of Nations; The Bridgowater Treaties; J „ tons Phys,cal Atlas, (for reference); Miller's Istero- lopis, or, Footsteps of the Creator. 8. M!ee Lettre,. AVorks of Jane Taylor and Ma dame De Stael ; Johnson's Easselas; Sismondi's Lit ■! of mton, Young, Dryden, Cowper, Thomson. Wor-Is- «orth. Montgomery, Hemans, BaiUie, Barrett. B 312 APPENDIX. 9. Prommuoiis. Hannah More's Essays to Youn^r Dkdiesj Miss Jevvsbury's Letters to Young Ladies"- Mrs Farrar's Youn- Ladies' Friend; Daily Dutie- Pastor's Daughter; The Listener; Way to do Good ' • i Tin: END. BDniimRon: printbd by t. nelson ,vsi> -.oira. ssays to Young Young Ladies; Daily Duties; 7 to do Good.