t > > \ \ \ J . V ^ .' • -1 IMo nz& ^. PRACTICAL DIEECTOEY YOUNG CHRISTIAN FEMALES SERIES OF LETTERS BKOTHER TO A YOUNGEH SISTER. BY HARVEY NEWCOMB. WrRITTEN FOR THE MASSACHUSETTS SABBATH SCHOOL SOCIETT, AVS APPaOVBD BY THE COMIUTTEE OP PCBUCATION. SebentI) HUition. BOSTON: MASSACHUSETTS SABBATH SCHOOL SOdETl, Depository, No. 13 CornluiL Eatered according to Act of Congiwss, in the year 1833, by CHRISTOPHER C. DEAN, In the Clerk's OiRce of the District Court of Massachusetts, SlereotjT ped by HOBART St ROBBINS ; MBW BNSLAND TYPE AND SXBREOTVPB FOUNDSBT, BOSTON. PREFACE. The following Letters were truly, as they profess to have been, written to a younger sister of the author. By the death of her parents, she was left, in a meas- ure, dependent upon him, at an early age. She had been the subject of many prayers, and endeared by many ties. His house, as he humbly trusts, was the place of her second birth. As she was about to leave his roof, for a residence among strangers, the idea occurred to him of imbodying his fraternal counsel in such a form that it might be a friendly monitor to her, in the midst of those dangers and difficulties which be- set the path of inexperienced youth. In prosecuting this design, it appeared hardly proper to bestow so much time upon the interests of one individual. Hence the writer concluded to commit these Letters to the press, with the hope that they might be the means of doing some good. This work is intended not merely to be read and laid aside ; but, as its title imports, to be kept as a kind oi practical directory for dcily living. This edition has been revised with great care, and much new matter added. Boston, 1351. 1* 2052921 CONTENTS. Txan Preface, 5 LETTER I. The Christian's Mark, 17 Introduction 17 A Great Mistake, 17 The Grace of God a Growing Principle, 18 The Spring that never dries nor freezes, 19 Gfowth inGrace, 20 The Glory of God, how manifested, 21 The true Standard of Holiness, 21 Paul's desire for Higher Attainments, 22 How Eminem Holiness is attained, 23 Examples of Eminent Persons, 23 Mrs. Edwards 24 Earaestness in Religion, 25 Religion the great Business of Life, 25 LETTER n. Importance of a thorough Knotclpdge of the Doctrines oj Christianity ; Means of obtaining it, 26 Connection of Doctrine and Practice, 26 Religion compared to a Building 27 The Holy Spirit operates through the Truth, 23 Genuine'and Spurious Religious Affections distinguished, ... 23 Office of the Truth in Sanciitication, 29 Doctrinal Knowledge without Practice, 29 Directions, 30 1. Becomes a Little Child 30 The Starting Point of Error, 31 2. Avoid a Controversial Spirit, 31 An Error of Young Persoiis 31 3. Use Helps 32 Writings of Men, why studied, 32 Bible the Text Book, 33 i. Seek the Aid ofthe Holy Spirit, 32 Vlll CONTENTS. LETTER III. PASS True Religion a Work of Grace in the Heart, but must be carried out in the Conduct, 33 Inconstancy of False Religion, 34 Fruitfulness of True Piety, 34 Fruits of the True and False Professor contrasted, 35 Fruit-hearin? the lest of Christian Cliaracler, . . • 36 The Fruits o7 the Spirit, 36 Love, as in the Experience of David, 37 Manifested in willing Obedience, 38 Love of theBrethj-en, 33 Spiritual Joy. Peace, 39 Peace of Mind; its Manifestations, 40 Meelcness the Twin Sister of Peace, 45 Long-suffering, Gentleness, 41 Goodness, 42 Faith, a Comnaon Principle of Action, 42 An Operative Principle, 43 Power of Faith. Temperance, 43 LETTER nr. Reading and Study of the Bible, ...44 Search the Scriptures, 45 We must set our Hearts to it, 45 Directions, 46 1. Read the Bible in your Closet, 46 2. Preparation of the Heart, 47 3. Seek the Aid of the Holy Spirit, 47 4. Read with Self-application, 47 6. Read the Scriptures regularly, 48 6. Study the Bible systematically, 48 Variety and Harmony of the Bible, 49 Things to be observed, 49 Wisdom of Divine Inspiration, 49 How to remove Difficulties, 50 Commentaries. Tasks, 50 Read in Course, - 51 Close Study of the Bible, 51 Constant Subjects of Inquiry, 52 The Bible a History of the Church 52 Periods of the History of the Church, 52 Take notice what Period you are reading, 53 Inquire what Doctrine or Principle is taught, recognized, illustrated, or enforced 53 Note the Promises and Predictions, 53 Take Notes, 63 Read the Gospel to study the Character of Christ, 53 Things to be observed in Sacred History and Biography, . . 54 Poetic and Didactic Parts of the Bible, 55 The Prophecies, 55 CONTENTS. IX LETTER V. FAGB Prayer and Fasting, 57 Duty of Prayer, 57 Prayer defined, 59 Examples, 59 The Lord's Prayer ; its Use, 59 The Power of Prayer, 60 The Promises, 61 The Promises exemplified, 61 The Arians. Francke. Dr. West, 63 The Slave liberated by Prayer, 64 Asking amiss, 64 We must desire the Things we ask, for the Glory of God, ... 65 We must ask, — ForThinesagreeable tothe WillofGod, 65 In Faith, 6« With Humble Submission, 67 Practical Hints, 67 L Maintain a Constant Spirit of Prayer, 67 2. Observe Stated and Regular Seasons of Prayer, 68 3. Observe Special Seasons of Prayer, 71 Fasting 72 4. Preparation of Heart, 74 6. Persevere in Prayer, 74 LETTER VL Temptation, 76 Existence of the Devil, 76 His Character, 76 1. He is Powerful, 77 His Power limited, 77 Why he is permitted to exercise Power, 77 2. He has much Knowledge, 78 3. He is Wicked 78 4. He is Crafty, Deceitful, and Treacherous, 78 5. He is a Liar, 73 6. He is Malicious, 79 The Devices of Satan 79 He suits his Temptations to our Circumstances, 80 Impulses to be tried by the Word of God, 81 Subtlety of Satan, . . . ., 82 Temptations from the World, 82 From our own Hearts, 82 The Heart a Castle, 83 We must set a Watch, 83 The Double Watch, 83 Watch unto Prayer, 83 Watch in Prayer, 84 Watch on the Mount, 84 Watch in Despondency, 84 CONTENTS. FAOB Watch when Cheerful, 84 Watch in Prosperity, 85 Watch in Adversity 85 Watch over the Tongue, 85 Watch when doing Good, . • 85 Watch against Besetting Sina, 85 Watch over the Imagination, 85 LETTER \TI. Sdf-Denial, 86 Nature and Consequences of Selfishness, 87 The Selfish Principle surrendered, 87 Self-Denial defined and applied, 83 Essential to Christian Character, 89 Christ's Example, 89 A Caution, 90 LETTER Vm. Public and Social Worship, and Sabbath Employments, ... 90 Duty of Public Worship, 91 Example of "Holy Men of Old," 91 Of Christ and the Apostles, • 91 Public Worship an Imperative Duty, 93 Sin and Danger of neglecting it, 94 Attend the staled Ministry of your Pastor, 95 Be Punctual at Church, 96 Go with Preparation of Heart, 96 Deportment in the House of God 97 Singing. Prayer. Wandering Thoughts, 97 Take heed how you hear, 93 Ambassadors. The Check Book, 93 The Noble Bereans, 99 Fault-Finding, 99 Self-Application, 100 Hearing for Others, 100 Hear with a Prayerful Frame 100 Remember and Practise what you hear, 100 Meetings for Social Prayer, 100 Be governed by Principle, 101 Female Praver Meetings, . 101 The Sabbath-school 102 Three Requisites, 102 Hints on Sabbath-school Instruction, 103 Skill in Teaching 103 Study the Juvenile Mind, 104 Use Helps 104 Aim at drawing out the Minds of Children, 104 Catechising, 105 Dependence, 105 Let your own Heart be affected, 105 Personal Application, 105 CONTENTS. XI PACE Earnestly ssek God's Blessins, 106 Private Sabbath Duties, . . ^. 106 Spend much Time in your Closet, 107 Spend none in seeking Ease or Pleasure, 107 Watch over your Thoughts, . . ' 107 Set a Guard over your Lips, lOS LETTER IX Meditation, 108 1. It? Importance, 109 2. Time and Manner of, 109 3. Subjects of i\Ieditation, Ill SUBJECTS PROPOSED AND ARRANGED. J. Character and Attributes of God, 112 1. Self Existence 112 2. Eternity and Immortality 112 3. Omnipresence and Omniscience, 113 4. Omnipotence and Independence, 113 5. Benevolence, 114 6. Justice, 114 7. Truth, 115 8. Mercy, 116 9. Wisdom 116 77. Doctrines, 117 1. Decrees of God 117 2. Sovereignty of God, 118 3. Human Depravity, 118 4. Regeneration 119 6. Condition of Fallen Man, 119 6. Plan of Redemption, 119 7. Justification, 119 a. Adoption, 120 9. Sanctification, 120 10. Death 120 11. Heaven 121 12. The Resurrection, 121 1.3. The Judgment 121 14. The World of Woe, 122 777 Character of Christ, 122 JV. Names and Offices of Chnsi, 124 1. Saviour 124 2 Redeemer, 124 3. Prophet, 124 4. Priest, 124 6. King 124 6. Mediator, 125 7. Advocate, aiid Intercessor, 125 8. Friend, 126 Xll CONTENTS. FAOB 9. Elder Brother, 126 10. Husband, 126 V. The Christian Graces, . 126 1. Faith, 126 2. Hope, 126 3. Charity or Love, 127 4. Joy 127 5. Peace 127 6. Brotherly Kindness, 127 7. Humility, 127 8. Patience, 127 9. Long-sufferinsr, 123 10. A Forgiving Temper, 123 11. Meekness, 128 12. Gentleness, 123 13. Temperance, 128 14. Virtue or Moral Courage, 123 LETTER X. The Preservation of Health, . 129 Connection of Health and Usefulness, 129 Duty of Preserving Health, 130 Physiology. Habits, 131 Influence of Ladies, 131 Rules for Preserving Health, 131 1. Make Conscience of it, 131 2. Be Cheerful, 132 3. Be Regular in your Habits, 133 4. Exercise, 134 Delicate Training of Young Ladies, 135 5. Practise frequent Ablutions, 135 6. Pay Attention to the Quantity and Quality of Food, . . . . 136 Effects of bad or excessive Diet, 137 How to glorify God in Eating and Drinking, 138 7. Taking Medicine, 139 LETTER XI. Mental Cultivation. Reading, . 141 Object of Education, , . 141 Written Exercises, 142 Discipline. Perseverance, 143 Reading, 144 Hints on Reading History, 144 Biography, 147 Doctrinal and Miscellaneous Reading, 148 Newspapers and Periodicals, 148 Light Reading. English Classic«, 160 CONTENTS. XIU LETTER XII. PAGB Jmprovemeiit of Time. Present Obligation, 151 Value of Moments, 151 How to redeem Time, 152 Systematic Arrangemeui". 153 Motives for being Systemaiic, 153 Nature of Obligation, 154 LETTER Xm. Christian Activity, 156 Female Influence, 156 May be felt in the Bible Society, 156 In the Tract Society, 153 Monthly Tract Distribution, 153 The Missionary Cause, 159 Influence in Behalf of the Poor, IGO A Plea for the Poor, 161 Example of Christ, 162 Temperance, 163 Interest of Females in the Subject, 163 Conversation, 164 Influence in bringing People under the Sound of the Gospel, . . 164 Influence directly on the Impenitent, 164 TTie Duty enjoined, 164 1. By the Example of Christ, 165 2. By Love to God 165 3. By Love to our Neighbor, 166 4. By the Injunctions of Scripture, 166 Facts 163 Wonderful Influence exerted by one Woman, 169 CaiUioJis, 172 1. Avoid Ostentation, 172 2. Prudence and Discretion, 172 3. Be Resolute and Persevering, 173 4. Be much in Prayer, 173 LETTER XIV. Dress, 174 Design of Dresg, 17i Things to be observed, 175 1. AlT you have is the Lord's, 175 2. Your Time is the Lord's, 176 3. Personal Appearance, 177 Influence of Christianity, 177 4. Regard to Health 178 Compression of the Chest, 178 6. Do not make too much of it, 179 2 XIV CONTENTS. LETTER XV. PAOB Social and Relative Duties, ISO The Family Relation, ISO Household Law, 181 Rules, 183 1. In Relation to the Family, 183 2. To the Church 184 3. To Society in general, 186 4. Visiting, 187 5. Worldly Society, 183 6. Conversation, 183 7. Discussion of Absent Characters, 189 8. Speakingof one's self, 191 9. A Suspicious Disposition, 191 10. Intimate Friendships, 192 11. Before going into Company, visit your Closet, 192 LETTER XVI. Charity, 193 General Description of, 193 Long Suffering, \9i Kindness, 194 Envy, 196 Self-Conceit, 197 Description of a Self-conceited Person, . 197 Self-conceited Confidence not Independence of Mind, 193 Unseemliness, 199 Forwardness, 199 Impertinence, 200 Taking the Lead in Conversation, 200 Fierce Contention for Rights, 201 Rudeness. Crossness, 201 Disinterestedness, 201 Selfishness 201 Churlishness 203 Good Nature,' 203 Jealousy, 204 Fault Finding, 205 Telling others their Faults, 206 Christian Watch not Espionage, 206 Effects of Ruminating upon the Faults of Others, 206 Sours the Temper and leads to Misanthropy, 206 Charitable Joy, 206 Censoriousness, a Mark of an Impenitent Heat t, 207 Apostates, before their Fall, noted for Censoriousness, . . . .203 Humble Christians not Censorious, 209 Duty of Rojoicing in the Goodness of Others, 210 Charity, positivelv 211 Charity beareth all Things, 211 Believeth all Things, 212 Endureth all Things, 213 CONTENTS. X? LETTER XML FAGB Harmony of Christian Character, 214 Harmony of Sounds, Colors, and Proportions, delights the Senses, ' 214 Harmonious Development of the Christian Graces 215 Effects of the Disproportionate Development of Character, . .217 How Young Christians fall into this Error, 218 LEITER XVHL Marriage, 220 Marriage Desirable, 220 Marriage not Indispensable, 221 Qualijicaiions IndispeTisable in a Companion for Life, . , . 232 1 . Piety, 222 2. An Amiable Disposition 224 3. A Well-cultivated IMind, 224 4. Congeniality of Sentiment and of Feeling, 225 6. Enersv of Character, 225 6. Suitableness of Age, 226 Q.U2liJications Desirable, 226 1. A Sound Body ,226 2. Refinement of ^Manners, 226 3. A Sound Judgment, 227 4. Prudence, 227 5. Similarity of Religious Sentiment and Profession, 227 Treatment of Gentlemen, 223 A Peculiar Affection necessary, 229 Social Intercourse with Gentlemen, 229 General Remarks, 230 LETTER XLS. Submission — Contentment — Dependence, 233 The Hand ofGod in all Things, 233 Comfortin? Considerations 235 Supply of Temporal Wants, 236 Duty of Contentment, 237 LETTER XX. Self Examination, 233 Danger of Neglecting it, , • 233 Assurance Attainable, 239 Witness of the Spirit, 239 Objects, ... 241 1. To discover Sin 241 Questions for Saturday Evening, , , . . 243 " ft .-Sabbath Evening, 214 XVI CONTENTS. PAGB Questions for every Evening, — (several sets,) 245 (1.) When Time is limiied, 245 (2.) For Ordinary Occasions, 246 (3.) Dr. Doddridge's Questions, 247 (4.) When you have more Time than usual, 248 2. To ascertain why Prayer is not answered, 251 3. As to the Cause of Afflictions, 253 4. Whether we are Christians, 253 Am I a Christian! — Questions,. . 255 (1.) As to Views of Sin, 255 (2.) Ofthe Government of God, 256 (3.) Faith in Clirist, 257 (4.) Love to God, 258 (5.) Christian Character in General, 260 5. Preparation for the Lord's Table, 262 Questions, 262 Conclusion, 264 APPENDIX. A Course of Reading, 267 I. Sacred History, 267 Profane History, 267 n. Christian Doctrine, 268 III Biography, 268 /V Miscellaaeous 263 LETTEES, &c. LETTER I. The Christianas Mark. " Forgetting tb^se things wliich are behind, and reaching forth unto those things which are before. I press towards the marlc for the prize of the high calling of God in Christ Jesus." — Phil. 3: 13. 14. My Dear Sister, Ever since the death of our dear mother, I hare felt a deep interest in your welfare. And your beings left, while young, in a measure dependent upon me, has increased my affection for you. You have now left my roof, to sojourn among strangers. You have little knowledge of the world, and your religious ex- perience has been short. I trust, therefore, you will cordially receive a few hints from one whose fraternal affection has been strengthened by many peculiar cir- cumstances, and who, for many years, has not ceased to remember you in his prayers. Young Christians, when they first obtain peace and comfort in Christ, are prone to think the struggle over, the victory won. But nothing can be farther from the truth. They have but just enlisted under the ban- ner of the great Captain of their salvation, in a war- fare which will never cease till they shall have obtained the final victory over sin and death, and entered into the joy of their Lord. This mistake often leads them to be satisfied with what they have already 2* 18 GROWTH ESSENTIAL. experienced, and to cease that constant inward strife and earnestness, which they exercised while under conviction, before they found "joy and peace in be- lieving." They see such a heavenly sweetness in divine things, that they think it impossible they should "lose the relish all their days." This begets self- confidence, and they trust in their own strength to keep where they are, instead of eagerly pressing for- ward, in the strength of Christ, after higher attain- ments. The consequence is, they soon lose their lively sense of divine things, backslide from God, and become cold and barren in their religious affections. A little child, when it first begins to walk, is safe while it keeps hold of the hand of its mother, or faith- ful nurse. But, when it begins to feel confident of its own strength, and lets go its hold, it soon totters and falls. So with the Christian. He is safe while he keeps a firm hold of Christ's hand. But the moment he attempts to walk alone, he stumbles and falls. The Scriptures represent the grace of God in the heart, as a growing principle. 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 extensive as to cover a tent. There are two things that no one would expect to see, in the growth of such a plant: (1.) To spring at once into full ma- turity. (2.) To become stationary in its growth, before it arrives at maturity. K it ceases to grow, it must whither away and die. The spiritual reign of Christ in the heart is also compared to a little leaven, which a woman took and hid in three measures of meal, till the whole was leavened. It was so little at first that it was said to be hid. It could not be seen. So grace, when first implanted in the heart, is often so little in degree, and THE LIVING SPR\NG. 19 SO much buried up in remaining corruption, that it can scarcely be discovered at all. But the moment the leaven begins to work, it increases without ceasing, till the whole is leavened. Again ; Christ says, " the water that I shall give him shall be in him a well of water, springing up into everlasting life.^^ When these words were uttered, our Lord was sitting upon a deep well, in conversation with the woman of Samaria. As his custom was, he drew instruction from the objects around him. He directed her attention away from the water which can only quench animal thirst, to that living water which refreshes the soul. But she, not understanding him, wished to know how he could ob- tain living icater from a deep well, without anything to draw with. In order to show the superiority of the water of life, he told her that those who drank it should have it in them, constantly springing up of itself, as if the waters of the well should rise up and overflow, without being drawn. The very idea of a living spring seems to cut off the hope of backsliders. You remember the cold spring that used to flow from the rock, before our father's door. The severest drought never affected it, and in the coldest season of a northern winter it was never frozen. Oft, as I rose in the morning, when the chilling blasts whistled around our dwelling, and everything seemed sealed up with perpetu'cJ frost, the ice and snow would be smoking around the spring. Thus, like a steady stream, let your graces flow, unaffected by the drought or barrenness of others, melting the icy hearts around you. This ^^ living water,'^ in the soul, is intended to represent the indwelling of the Holy Spirit. In the new birth, there is formed a holy union between the Spirit of God and the faculties of the soul, so that every correct feeling, with every good act, is pro- duced by the Holy Spirit acting in unison with those faculties. Hence, our bodies are called the temple of the Holy Ghost, and he is said to dwell in us. What 20 SPIRITUAL GROWTH. a solemn truth ! What holy fear and carefulness ought we to feel continually ; and how softly should we walk before the Lord of Hosts ! " The righteous," says David, " shall flourish like a palm-tree ; he shall groiv like a cedar in Lebanon." But if the cedar should cease to grow as soon as it springs up, it would never become a tree. It must wither and die. — Again; it is said, "Ye shall go forth and grow up as calves of the stall.'''' A healthy calf, that is fed in the stall, cannot but grow and thrive. And surely the Lord has furnished us, in his holy word, abundant food for our spiritual growth and nourishment. If the calf is diseased, or if he refuses to eat, he will pine away and die ; and so with us. The apostle Paul speaks oi growing up into Christ, in all things ; and of increasing in the knowledge of God. By this he evidently means, that experimental knowl- edge of God in our hearts, by which we are changed into his image. The apostle Peter exhorts us to " grow in the grace, and in the knowledge of our Lord and Saviour Jesus Christ." Again, he directs us to feed upon the sincere and simple truths of the gospel, as the infant is nourished by its mother's milk, and to grow thereby. As conversion is called being "born again," the young convert is very properly compared to a " new-born babe." As a babe is least when first born, so the Christian, when first converted, has the least grace ; unless, indeed, he becomes dis- eased, and pines away, like a sicldy infant. And such is truly the deplorable case of the backslider. The motives which urge us to seek and maintain an elevated standard of piety are the highest that can be presented to our minds. Tlie glory of God requires it. This is the greatest possible good. It is the manifes- tation of the divine perfections to his intelligent crea- tures. This manifestation is made by discovering to them his works of creation, providence, and grace, and by impressing his moral image upon their hearts. In this their happiness consists. In promoting his own glory, therefore, God axercises the highest degrea of THE TRUE ST.AJNDARD. 21 disinterested benevolence. Nothing can add tc his happiness ; nothing can diminish it. If the whole cre- ation 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, therefore, no selfishness in his desiring his own glory. It is the good of the creature alone that is promoted by it. A desire to glorify God must, then, be the ruling princi- ple of all your conduct, the moving spring of all your actions. But how is the glory of God promoted by your growth in grace ? 1. It is manifested to yourself, by impressing his image upon your heart ; and by giving you a spiritual discovery of the excellence, purity and loveliness, of his moral character. 2. It is manifested to others, so far as you maintain a holy life and conversation ; for thereby the moral image of Christ is exhibited. The glory of Christ is manifested by the holy walk of his people, just as the glory of the sun appears by the reflected light of the moon. 3. The glory of God is promoted by making others acquainted with the exhaustless riches of free grace, and bringing them to Christ ; for, by that means, they receive spiritual light to behold the beauty and glory of the divine perfections, and his image is stamped upon their souls. But your usefulness in this respect depends mainly upon the measure of grace you have in your own heart. The reason why many Christians do so little good in the world is, that they have so little piety. If you would be eminently useful, you must be eminently holy. But, you may ask, " What is the standard at which I must aim? " I answer : The law of God is the only true standard of moral excellence ; and you have the pattern of that law carried out in action, in the perfect life of our blessed Lord and Master. No standard short of this will answer the requirements of the word of God. " He that abideth in him, ought himself also so to walk, EVEN AS HE WALKED." All that w© fall 22 HOLINESS, HOW ATTAINED. short of this is sin. There is no want of ability in the case, but what arises from our own voluntary wickedness of heart. Christ says that he came not to destroy the law, but to fulfil it. " We are not released from the obligation of perfect obedience ; though grace has taken away the necessity of such obedience as the ground of our acceptance with God." The law is not made void, but established, by grace. We cannot be saved by our obedience ; because we have already broken the law, and we cannot mend it. But, while we trust alone in Christ, independent of any- thing in ourselves, for justification before God, the signs or evidences of our faith must be found within us. There must be a new and holy principle in our hearts ; and just as far as this principle prevails, so far it will show itself in obedience to the law of God. There is no resting-place, in the agonizing conflict, till we are " holy as God is holy.^^ I do not say that Christians ever do become perfectly holy in this life. The contrary appears, from the testimony both of Scripture and experience, to be the universal fact. But this is the measure of obligation, and we should strive after it with all the earnestness of which we are capa- ble. We must not settle down contented with our attain- ments, while one sin remains unsubdued in our hearts. The Scriptures are full of this doctrine. The apostle Paul expresses far more earnestness of desire after higher attainments in the divine life than is ever felt by such Christians as have only a feeble and glimmer- ing hope of entering the abodes of the blessed. " If by any means,^^ says he, "I might attain unto the resurrection of the dead;" or that state of perfect holiness which the saints will have attained at the resurrection. And the kind of effort which he put forth to obtain the object of his desires is most forcibly described in the passage quoted at the beginning of this letter. In view of this standard, you will be able to see, in some measure, the exceeding sinfulness of ein ; and it will drive you more entirely out of your- EMINENT EXAMPLES. 23 self to the cross of Christ. You will see the necessity of daily renewing your repentance, submission, and faith. You see, from what the apostle says of his own ex- perience, that high spiritual attainments are not to be expected without great labor and strife. True piety is indeed the work of the Holy Spirit ; but the fact that God works in us to will and to do of his good pleasure, is made the ground of Paul's exhortation to w^ork out our own salvation with fear and trembling. The attainments of eminent saints are too generally .ooked upon as out of the reach of common Christians. They seem to think God is not willing to give all his children the same measure of grace. But he could not have said more than he has in his holy word, to convince them to the contrary. " Open thy mouth wide, and I will fill it." Our Lord repeatedly assures us that God is more willing to give good things to those that ask him, than earthly parents are to give good gifts to their children. And whoever will read the lives of such eminent Christians as Edwards, Whitefield, Brainerd, Martyn, Payson, Mrs. Edwards, Mrs. Anthony, ]Mrs. Huntington, James B. Taylor, and many others which might be mentioned, — and take notice of the means which they used, will not be sur- prised at their attainments. The Bible represents the Christian as in the constant exercise of holy affections ; and we should never rest with anything short of this. Some of the persons I have mentioned did arrive at such a state of feeling. President Edwards enjoyed, for many years, the constant light of God's counte- nance, and habitual communion with him. And so did Mrs. Edwards, James B. Taylor, and many others. She, for a long time, enjoyed, as she said, " the RICHES OF FULL ASSURANCE." She felt " an uninter- rupted and entire 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." She also felt a " sweet peace and serenity of soul, without a cloud to interrupt it ; a continual 24 PRESIDENT EDWARDS. rejoicing in all the works of nature and Providence ; a wonderful access to God by prayer, sensibly con- versing with him, as much as if God were here on earth ; frequent, plain, sensible, and immediate an- swers to prayer ; all tears wiped away ; all former troubles and sorrows of life forgotten, except sorrow for sin ; doing everything for God's glory, with a continual and uninterrupted 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 service 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 obliga- tion ; she was most exemplary in the performance of every social and relative duty ; exhibited great inof- fensiveness of life and conversation ; great meekness, benevolence, and gentleness of spirit ; and avoided, with remarkable conscientiousness, all those things which she regarded as failings in her own character." How did these persons arrive at this eminence in the Christian life 1 Although by free sovereign grace, yet it was by no miracle. If you will use the same means, you may attain the same end. In the early part of his Christian life. President Edwards says, — " I felt a burning desire to be, in everything, a com- plete Christian, and conformed to the blessed image of Christ. I had an eager thirsting after progress in these things, which put me upon pursuing and press- ing after them. It was my continual strife, day and night, and constant inquiry, how I should be more holy, and live more holily, and more becoming a child of God, and a disciple of Christ. I now sought an increase of grace and holiness, and a holy life, \Yith much more earnestness than ever I sought grace be- fore I had it. I used to be continually examining myself, and studying and contriving for likely ways and means, how I should live holily, with far greater diligence and earnestness than ever I pursued any- thing in my life ; yet, with too great a dependence on RELIGION THE BUSLNESS OF LIFE. 25 my own Strength — which afterwards proved a great damage to me." "Mrs. Edwards had been long in an uncommon manner growing in grace, and rising, by very sensible degrees, to higher love to God, wean- edness to the world, and mastery over sin and tempta- tion, through great trials and conficts, and long-con- tinued struggling and fighting with sin, and earnest and constant prayer and labor in religion, and engaged- ness of mind in the use of all means. This growth had been attended, not only with a great increase of religious affections, but with a most visible alteration of outward behavior ; particularly in living above the world, and in a greater degree of steadfastness and strength in the way of duty and self-denial ; maintain- ing the Christian conflict under temptations, and con- quering, from time to time, under great trials ; persist- ing 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." You will find accounts of similar trials and strug- gles in the lives of all eminent saints. This is what we may expect. It agrees with the Christian life, as described in God's word. It is " through much trib- ulation that we enter the kingdom of heaven." This is the way in which you must go, if you would ever enter there. You must make religion the great busi- ness of your life, to which everything else must give place. You must engage with your whole soul in the work, looking to the cross of Christ for strength against your spiritual enemies ; and you will come oflf *' conqueror at last," through him that hath loved us, and r^ . tu himself for us. Your affectionate Brother. DOCTRINE. LETTER II. The Importance of a thorough Knowledge of the Doc- trines of Christiayiity — means of obtaining it. " Sanctify Ihem through thy truth ; thy word is truth." — John 17 : 17, My dear Sister, Some people are frightened at the idea of Doctrine, as though it were a mere abstraction, which has noth- ing to do with practical life. This notion is founded on a misapprehension not only of the meaning of the term, but of the connection 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 religion rests. Although the truths of God's Word are not reduced to a regular sys- tem in the Bible, yet, when brought together, they make the most beautiful and perfect of all systems. It is proper, therefore, that 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, at the present day, to under- value doctrinal knowledge. Many people think it of little consequence what they believe, if they are only sincere, and manifest much feeling on the subject of religion. But this is a ruinous mistake. There is a most intimate connection between faith and practice. Those principles which are believed and received into the heart govern and control our actions. The doc- trines which God has revealed in his Word are the principles of his moral government. As we are the subjects of that government, it cannot be a matter of A GOOD COMPARISON. 27 small moment for us to understand, so far as we are capable, the principles upon which it is administered. If we mistake these principles, we may be found in open rebellion, while we think we are doing- God ser- vice. For example : God commands us not to steal. But, if we do not believe that he has given this com- mandment, we shall feel under no obligation to obey it. And every truth which God has revealed is as intimately connected with practice as this, although the duty enjoined be, in itself considered, of less con- sequence. Christianity is called a spiritual building. " Ye are built up a spiritual house.'" " Whose house are we?" "We are God's building. ^^ Now the foundation ond frame-icork of this building are the doc- trines or truths of the Bible. Some of these doctrines are called fundamental or essential, because they lie at the foundation of the whole building ; and are so essential to it, that, if taken away, the whole would fall to the ground. These are, The Existence of God in three persons. Father, Son, and Holy Ghost ; the Fall, and consequent Depravity of Man ; the Atone- ment of Christ ; Justification by faith in him alone, and the Office of the Holy Spirit in the w^ork of Regener- ation. If any one of these were taken away, it would overturn the whole building. These may, therefore, well be called the foundation. But you see there are other very important parts of 3. frame besides the foun- dation. So there are many other very important truths of Christianity, besides its essential doctrines. But some of these are of more consequence than oth- ers. 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 be a comfortable dwelling. Again, although a brace or a pi7i is of service to strengthen the building, yet either may be taken away without very serious injury. But sl 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 just in proportion as it is well covered, will it be a com- fortable residence. Just so with Christianity. Tke 28 GENUINE AND SPURIOUS. covering of the house is the work of the Holy Spirit in the heart, producing gracious affections, which man- ifest 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 with- out a belief of the principal doctrines of the gospel. The Holy Spirit operates upon the heart throvgh the truth. He gives it a personal application ; brings it liome to the heart and conscience, and makes it effect- ual in changing the heart and life. " Sanctify them through thy truth : thy word is truth." *' Of his own will begat he us, loith the word of truth.^^ " Seeing ye have purified your souls, in obeying the truth through the Spirit.''^ " Being born again by the word of God.^^ Thus, the agency of the Spirit is always acknowl- edged in connection with the truth. Any religious feeling or experience, therefore, which is not produced by the truth made effectual by the Holy Spirit, is not genuine. There is a kind of indefinite religious feel- ing, which many mistake for Christian experience. Tihey feel, and perhaps deeply ; but they know not why they feel. Such religious feeling is to be sus- pected as spurious. It may be the delusion of the devil. By persuading people to rest upon this spuri ous religious feeling, he accomplishes his purpose as well as if he had kept them in carnal security. And the clearer our views of truth, the more spiritual and holy will be our religious affections. Thus, godly sorrow arises from a sight of our own depravity, with a sense of the exceeding sinfulness of sin, as commit- ted against a holy God, and against great light and mercy. Faith is produced by a spiritual view of the atonement of Christ, and of his infinite fulness as a complete and perfect Saviour. Love is excited by a discovery of the excellence of God's moral perfections. Holy fear and reverence arise from a sight of the maj- esty and glory of his natural attributes, and a sense of his presence. Joy may come from a sense of the in- finite rectitude of his moral government ; from the eight of the glory of God, in his works of providence FEELING DISTINGUISHED. and grace ; or from a general view of the beauty and excellence of divine truth. Comfort may be derived from evidence of the divine favor ; and confidence, from an appropriation of God"s promises to ourselves. And in many other ways, also, the Holy Spirit pro- duces spiritual feelings through the instramentahty of the truth. But all religious feeling, produced by im- pulse, without any rational view of the truth, is to be suspected. It may be the work of Satan, who is very busy in counterfeiting religious experiences for those he wishes to deceive. Every religious atfection 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 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 favor ; and the promises of God, so far as they con- cern the personal good of the believer, may administer as much comfort to the hypocrite as to the real saint. How exceedingly important is it, then, that you should not only exercise a general belief of the great doctrines of the gospel, but that you should have a right apprehension of them. The truth is so necessa- ry in the Chjistian warfare, that it is called the sword of the Spirit. But of what benefit is the sword to the soldier who knows not how to use it ? The sword is used as much to ward off the blows of the enemy, as to attack him. But the novice, who should engage an enemy, without knowing the use of his weapon, would be thrust through in the first onset. Hence, the peculiar force of the prayer of our Lord, " Sancti- fy them through thy truth." It is by the use of the truth, as the " sword of the Spirit," in the Christian warfare, that the work of satisfaction is carried on. But, as the frame-work of a building, though com- plete in all its parts, would be no house without a covering ; so we may have a perfect knowledge of the abstract doctrines of the Christian religion, and be no Christians. It is the practical and experiri^ental ap- 3* 30 DIRECTIONS. plication of these doctrines to our own hearts and lives, that makes the building complete. Regard yourself as a subject of God's moral government, and the doo trines of the Bible as the laws of his kingdom ; and you will feel such a personal interest in them, that you cannot rest in abstract speculation. Study these doc- trines, that you may know how to live to the glory of God. I will now give you a few simple directions for obtaining a correct knowledge of the doctrines of the Bible. 1. Approach the subject with the spirit of a little child. " As new-born babes desire 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 is always satisfied of the truth of what his father tells him. " My father says so," is reason enough for him. He does not say, " I (vill not believe it, because I cannot understand it." So it should be your first object to ascertain what the Bible teaches, and then submit to it with the confi- dence of a little child. You cannot expect fully to jomprehend the ways of an infinite Being. You can see but a very small part of the system of his moral government. It cannot be strange, then, if you are unable to discover the reasonableness of every truth which he has revealed. Do not try to carry out diffi- cult points beyond what is plainly taught in The Scrip- tures. God has revealed all that is necessary for us to know in this life. Pie knows best where to leave these subjects. If there were no difficulties in the truths revealed, there w^ould be no trial of our faith. It is necessary that we should take some things upon trust. There are also some truths taught which we find it difficult to reconcile with others as plainly re- vealed. Be content to believe both, on the authority of God's word. He will reconcile them hereafter. ** What I do, thou knowest not now, but thou shalt know hereafter." Let this consideration always sat- isfy you : *' Even so, Father, for so it seemed good in A CONTROVERSIAL SPIRIT. 31 thy sight." I am the more particular on this point, as it is the place where error always begins. The setting up of feeble reason in opposition to the word of God, has been the foundation of all mistakes in re- ligion. And, if we determine to be satisfied of the reasonableness of the truth before we believe it, and carry out the principle, we shall land in downright atheism. By this, I do not mean that any truth is unreasonable. It is not so. Divine truth is the per- fection of reason. But there are some truths which may appear unreasonable, because we cannot see the whole of them. Thus, a fly, on the corner of a splen- did edifice, cannot see the beauty and symmetry of the building. So far as his eye extends, it may appear to be sadly lacking in its proportions. Yet this is but a faint representation of the narrow views we have of God's moral government. There is, however, no truth which he has revealed, in relation to that gov- ernment, that is more difficult to understand, than many things that philosophy has discovered in the natural world. Yet, even infidels do not think of dis- puting facts conclusively proved by philosophy, be- cause they cannot understand them. It becomes us, then, with the deepest humility and self-abasement, to submit our reason to the word of God. 2. Avoid a controversial spirit. Do not study foi 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 contrary it may be to your favorite notions. But when objec- tions arise in your mind against any doctrine, do not suppose you have made some new discovery, and therefore reject it without farther inquiry. The same objections have perhaps occurred to the mind of every inquirer, on the same subject ; and very probably they have often been satisfactorily answered by able writ- ers. This is a common error of young inquirers. They are apt to think others take things upon trust, and that they are the only persons who have thought 32 ^-RITINGS OF MEN. of the difficulties which start up in their minds. But, when their reading becomes more extensive, they learn, with shame, that what appeared to them to be original thought, was only following an old, beaten track. 3. Use such helps as you can obtain. Read care- fully selected and judicious authors, on doctrinal sub- jects.* The advantages arising from the perusal of other books than the Scriptures, to obtain doctrinal knowledge, are these: 1. You may profit by the ex- perience of others. You see how the difficulties which arise in your own mind appeared to them, and how they solved them. 2. Much light may be thrown up- on many difficult passages of Scripture, by an intimate acquaintance with the times and circumstances under which they were written ; and men who undertake to write on these subjects generally search deeply into these things. 3. God has been pleased, in every age, to raise up men " mighty in the Scriptures.'^ By the extraordinary powers of mind which he has given them, they may have clearer perceptions of divine truth than you are able to obtain by the exertion of your own faculties alone. You may also employ the sermons which you hear, for an increase of doctrinal knowledge, as well as an excitement to the perform- ance of duty. But all these things you must invaria- bly bring to the test of God's word. We are com- manded 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 re- ceive them till you are fully convinced that they agree with this unerring standard. Make this your text- book ; and only use others to assist you in coming to a right understanding of this. 4. In all your researches after doctrinal knowledge, seek the guidance of the Holy Spirit. Make it a sub- ject of daily prayer, that God would enable you to understand his word, that you may be "rooted and * The reader will find a list ol" suitable books in the Appendix. RELIGION A WORK OF GRACE. 33 grounded in the faith." The influences of the Holy Spirit are two-fold. He enlightens the understanding-, to lead it into a correct knowledge of the truth ; and he applies the truth to the san3tificatien of the heart. Pray diligently that you may have both. If you per- severe in the proper observance of this direction, you cannot fail to profit by the others. But, if you neg- lect this, your pursuit of doctrinal knowledge will serve only as food to your pride, self-confidence and vain-glory, and exert a blicrhting influence upon your soul. Your affectionate Brother. LETTER III. True Religion a Work of Grace in the Heart ; hut it must be carried oui in all our Conduct. "And he (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 tcither." — Ps. I : 3. "Blessed is the man that trusteth in the Lord, and whose hope the Lord is ; for he shall be els a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat Cometh, but her leaf shall be green ; and shall not be careful in the year of drought, neither shalf cease from yielding fruit." — Jer 17 : 7, S. My dear Sister, In my first letter I spoke of the indwelling of the Holy Spirit, as represented by our Lord under the similitude of a living spring. In my last I endeav- ored to show that the operation of the Spirit of God upon the heart is inseparably connected with the truth. iNIy present object will be to show the effects produced by both these agents acting together. This is most beautifully described in the passages quoted above. Here the Christian is represented under the 34 TREE BY THE RIVER. similitude of a tree planted by the rivets of water. The grace of God, or the Holy Spirit acting in unison with the word, to carry on the great work of regener- ation and sanctification in the soul, is represented by the constant flowing of riveis of water. This shows the abundance of the provision. But a tree may stand so near a river as to be watered when it overflows its banks ; and yet, if its roots only spread over the sur- face of the ground, and do not reach the bed of the river, it will wither in a time of drought. This aptly represents the professor of religion who appears en- gaged and in earnest only during remarkable outpour- ings of the Spirit. He is all alive and fuJl of zeal when the river overflows, but when it returns to its ordinary channel, his leaf withers ; and if a long sea- son of spiritual drought follows, he becomes dry and barren, so that no appearance of spiritual life remains. But, mark how difll^rent 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. This planting well represents the fixed state of the renewed soul, as it settles down in entire dependence upon the word and Spirit of God, for nourishment and growth in grace. But the figure is carried out still farther, — "and 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 water, even when the river is low. This steadi- ness of Christian character is elsewhere spoken of under a similar figure. " The root of the righteous shall not he moved.'''' " He shall cause them that come of Jacob to tahe root.'''' " Being rooted and grounded in love." Hence the prophet adds, that the heat and the drought shall not affect it ; but its leaf shall he green, always growing ; and it shall not cease to bring forth fruit. And throughout the Scriptures, the FALSE BL0SS03IS. 35 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 bearing fruit upward, or the exercise of those princi- ples, in holy affections and corresponding outward conduct. Again, " Israel shall blossom and bud, and fill the face of the world with fruit." The bud and blossom represent, in a very striking manner, the first exercises of Christian experience. However, this may be easily counterfeited. Every tree bears a mul- titude of false blossoms, which, by the superficial observer, may not be distinguished from the true. They may for a time appear even more gay and beau- tiful. As it appears in full bloom, it would be impos- sible for the keenest eye to discover them. But as soon as the season arrives for the fruit to begin to grow, these fair blossoms are withered and gone, and nothing remains but a dry and wilted stem. But the real children of God shall not only bud and blossom, but they shall '■^ Jill the face of the world with fruit.'''' In the Song of Solomon, the church is compared to *' an orchard of pomegranates, with pleasant fruits.'''' This is a beautiful figure. The pomegranate is a kind of apple. The tree is low, but spreads its branches, so that its breadth is greater than its height. So the true Christian is humble and lowly ; while his good works spread all around him. The blossoms of this tree are large and beautiful, forming a cup like a bell. But when the flowers are double, no fruit follows. So the double-minded hypocrite brings forth no fruit. The pomegranate apple is exceedingly beautiful and delicious ; and so the real fruits of Christianity are full of beauty and loveliness. Again, the church is said to lay up for Christ all manner of pleasant fruit, new and old. But, backsliding Israel is called an empty vine, bringing forth fruit unto himself. Here we may distinguish between the apparent good fruits 36 THE FRUITS OF CHUISTIANITY. of the hypocrite and those of the real Christian. The latter does everything- for Christ. He really desires the glory of God, and the advancement of Christ's Kingdom ; and this is his ruling motive in all his con- duct. But the former, though he may do many tilings good in themselves, yet does them all with sel- fish motives. His ruling desire is to gratify himself, and to promote his own honor and interest, either in this world, or in that which is to come. The 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 pas- sage quoted from the first Psalm, the righteous is said to bring forth fruit in his season. And in the 92d Psalm and 14th verse, it is said, " They shall still bring forth fruit in their old age; they shall he fat and fourishing;^'' thus exhibiting a constancy of fruit- bearing, and an uninterrupted growth, even down to old age. But, it becomes a matter of serious inquiry to know what is meant by bringing forth fruit in his season. The apostle Paul says, " The fruit of the Spirit is in a/Z goodness, and righteousness, and truth." Hence, we conclude, that bringing forth fruit in season must be carrying out the principles of the gospel into every part of our conduct. In another place, the same apostle informs us more particularly what are the fruits of the Spirit : " The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." Let us, then, carry out these principles, and see what influence they will have upon the Christian character. Love is something that can be felt. It is an outgoing of heart towards the object Joved, and a feeling of union with it. When we have a strong affection for a friend, it is because we see in him something that is lovely. We love his society, EXPERIENCE OF DAVID. 37 and delight to think of him when he is absent. Our minds are continually upon the lovely traits of his character. So ought we to love God. The ground of this love should be the infinite purity, excellence, and beauty of his moral perfections, independent of our relations to him. He is infinite loveliness in himself There is such a thing as feeling this love in exercise. In the Song of Solomon, love is said to be " strong as deaths Surely, this is no faint imagery. Is it possible for a person to exercise a feeling " as strong as death," and yet not be sensible of it? Love takes hold of every faculty of soul and body. It must, then, be no very dull feeling. Again ; the warmth and the settled and abiding nature of love are represented by such strong- language as this ; " i>[any waters cannot quench love, neither can the floods drown it." Surely this can be no fitful feeling, which comes and goes at extraordinary seasons. It must be a settled and abid- ing principle of the soul ; though it may not always be accompanied with strong emotions. We may sometimes be destitute of emotion towards the friends we love most. But, the settled principle of esteem and preference is abiding ; and^ our attention needs only to be called to the lovely traits in our friend's character, to call forth emotion. David, under the influence of this feeling, breaks forth in such expressions as these : " My soul thirst- el h for thee; my flesh longcth 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 fainleth, for the courts of the Lord ; my heart and my flesh crieth out for the living God :" " My soul breaketh for the longing 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 thine 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 long- 4 88 LOVE TO THE BRETHREN. mg was the habitual feeling- of his heart ; for he ex- ercised it " o^ all times.''' And what was it that colh^d forth these ardent longings? Was it the per- sonal benefiis which he had received or expected to 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 : "^ behold the beauty of the Lord, and to i/K/uire in his temple.' ' The object of his love was '^ the beauty of the Lord;"" doubtless meaning his moral perfections. Intimately connected with this was his desire to know the will of the Lord. For this he wished to " inquire in his temple.'" And whenever the love of God is genuine, it will call forth the same desire. The apostle John, whose very- breath is love, says, " This is the love of God, that we keep his commandments. ''' The child that loves his parents will delight in doing everything he can to please them. But the child that cares for his parents only as he expects to be benefited by them, will al- ways do as little as possible for them, and that little unwillingly. So, in our relations with God. The hypocrite may have a kind of love to him, because he thinks himself a peculiar object of divine f\ivor, and because he still expects greater blessings. But this does not lead him to delight in the commands of God. He rather esteems them as a task. His heart is not in the doing of them ; and he is willing to make them as light as possible. But, the real Christian delights in the law of God ; and the chief source of his grief is, that he falls so far short of keeping it. Again, if we love God, we shall love the image of God, wherever we find it. " Every one that loveth him that begat, loveth him also that is begotten of him." Our love to Christians, if genuine, must arise from» the resemblance which they bear to Christ ; and not from the comfort which we enjoy in their society, nor because they appear friendly to us. This hypo- crites also feel. *If we really exercise that love, we shall be willing to make personal sacrifices for the i SPIRITUAL JOY. PEACE. 39 benefit of our Christian brethren. We are directed to hive one another o-s Christ loved us. And how did Christ love us ? So strong v.-as his love that he laid down his life fur us 1 And the apostle John says, we ought, in imitation of him, "to lay down our lives for the brethren ;'' that is, if occasion require it. Such is the strength of that love which we are re- quired to exercise for our Christian brethren. But, how can this exist in the heart, wlien we feel unwill- ing to make the least sacrifice of our own feelings or interests for their benefit ? Again ; there is another kind of love required of us. This is the love of compassion, which may be exercised even towards wicked men. And what nmst be the extent of this love ? There can be but one standard. We have the example of our Lord before us. So intense was his love, that it led him to make every personal sacrifice of ease, comfort, and worldly good, for the benefit of the bodies and souls of men ; yea, he laid down his life for them. This is the kind of love which is required of us. and which was exer- cised by the apostles and early Christians. Another fruit of the Spirit is joy. We are com- manded to rejoice in the Lord at all times. If we have a proper sense of the holiness of God's moral character ; of the majesty and glory of his power ; of the infinite wisdom which sjfiines through all his works ; the infinite rectitude of his moral government ; and especially of that amazing display of his love, in the work of redemption — it will fill our hearts with "joy unspeakable and full of glory." Nor is rejoicing in God at all inconsistent with mourning for sin. On the contrary, the more we see of the divine character, the more deeply shall we be abased and humbled before him. Says Job, " I have heard of thee by the hearing of the ear ; but now mine eye seeth thee. Wherefore, I abhor myself, and repent in dust and ashes." It was a sight of God which fcrought this holy man so low before him. Another fruit of the Spirit is peace. This is of two 40 A PEACEFUL SPIRIT. kinds ; peace with God, and peace with man. The impenitent are at war Vv^itli God ; there is therefore no peace for them. God is 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 ol terror to him, but a "God of peace." Hence the gospel is called the " way of peace ;" and Christ the •'Prince of Peace." Jesus, in his parting interview with his beloved disciples, says, " Peace I leave with yon, mt/ peace I give unto you." Righteousness, or justice and peace, are said to have met together and kissed each other. " We have peace with God, through our Lord Jesus Christ." The Bible is full of this subject, but I cannot dwell upon it. I wish you to look out the following passages ; read and com- pare them diligently, and meditate upon the blessed truth which thev contain Ps. 37 : 37 ; 85 : 8 ; 119 : 165. Prov. 16': 7. ka. 26 : 3; 57: 19. Lu. 2: 14. John 16 : 33. Rom. 8 : 6 ; 14 : 17. 1 Cor. 7 : 15. Eph. 2 : 14, 15. Phil. 4 : 7. Col. 3 : 15. I know not how to speak of this exercise of the mind. It is better felt than described. It is a calm and holy reconciliation with God and his government ; a settled feeling of complacency towards everything but sin. It begets a serene and peaceful temper and disposition of the heart. But this gracious work of the Holy Spirit does not stop with these exercises of the mind. However we may seem to feel, in our moments of retirement and meditation, if this peaceful disposition is not carried out in our intercourse with others, and our feelings towards them, we have reason to suspect ourselves of hypocrisy. Whatever is in our hearts will manifest itself in our conduct. If we ex- ercise a morose, sour, and jealous disposition towards others ; if we indulge a censorious spirit, not easily overlooking their faults ; if we are easily provoked, and irritated with the slightest offence ; if we indulge in petty strifes and backbiting — surely the peace of God does not rule in our hearts. So much does Christ Ml-.EKXESS. LONG-SUFFERIXG. 41 esteem this peaceful spirit, that he says peacemakers shall be called the children of God. Again, he lells his disciples to " have peace one with another." The apostle Paul, also, gives frequent exhortations to the exercise of this grace. " Be at peace among your- selves." " Follow peace with all men." "If it be possible, live peaceably with all men." " That we may lead a quiet and peaceable life." Meeknkss is a twin-sister of Peace. It is a temper of mind not easily provoked to resentment. The word used in the original signifies easiness of mind. The cultivation of this grace resembles the taming of wild animals. It is the bringing of all our wild and un- governable 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 preeminently lovely in the female character. Hence, the apostle Peter exhorts women to adorn themselves with the ornament of a meek and quiet spirit, which is, in the sight of God, of great price. Long-suffering and Gentleness are twin-daugh- ters of Meekness. The latter is the disposition of the heart. The former are the actions which flow out from that disposition, in our intercourse with others. Long-suffering is godlike. It is an imitation of the forbearance of God towards his rebellious creatures. He is long-suflTering, and slow to anger. He does not let his anger burn hot against sinners, till all means of bringing them to repentance have failed. 0, how should this shame us, who cannot bear the least ap- pearance of insult or injury from our fellow-sinners, without resentment! But, if we would be the chil- dren of our Father in heaven, we must learn to bear ill treatment with a meek and quiet and forgiving tem per. Gentleness is one of the most lovely of all the graces of the Spirit. It is a " softness or mildness of disposition and behavior, and stands opposed to harsh- ness and severity, pride and arrogance." " It cor 4* 42 GOODNESS. FAITH. rects whatever is offensive in our manner, and, by a constant train of humane attentions, studies to alleviate the burden of common misery ;" the constant exercise of this spirit is of the greatest importance to the Christ- ian 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 distinguishing trait in the Christ- ian character. It shone forth in all its loveliness in our divine Redeemer. He loent about doing good. So ought we to imitate his example. It should be our chief aim and study to m.ake ourselves useful to others ; for we thereby glorify God. If we have the Spirit of Christ, this will be the great business of our lives. Another fruit of the Spirit is Faith. Although this is mentioned last but two in the catalogue, yet it is by no means the least important. Indeed, it may be called the father of all the rest. The proper defin- ition of faith is, a belief of the trvth. Faith is a very common princ-iple of action, by which is transacted all the business of this life. People universally act ac- cording to their faith. If a person is fully convinced that his house is on fire, he v/ill make haste to escape. If a man really believes a bank-note is good, he will receive it for its professed value. If the merchant believes that his customer is able to pay for them, ho will give him goods upon credit. If a child really believes his parent will punish him for doing mischief, he will keep out of it. And so, in everything else, we act according to our belief. No person ever fully believes a truth which concerns himself, without act- ing accordingly. That faith which is the fruit of the Spirit is a hearty belief of all the truths of God's word. And in proportion as we believe these truths POWER OF FAITH. TEMPERA^'CE. 43 in their application to ourselves, we shall act according to them. The reason why the sinner does not repeni ^ and turn to God, is that he does not fully believe the word of God, as it applies to himself. He may be- lieve 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. 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 everyAvhere present. Yet, Christians often complain that they have no lively sense of his presence. The reason is, that they 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 invisible.^' 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 I On examination, we shall find 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 v^hich inspires love. It is a belief of our own depravity, and the exceeding sin- fulness of sin, which creates godly sorrow. It is a strong and particular belief of all the overwhelming truths of the Bible, which overcomes the world. "This is the victory ; even our faith." It is a firm and unshaken belief in these truths, presenting the glories of heaven just in view, which supports the Christian in the dark and trying hour of death. It is the same belief which makes him " as bold as a lion" in the performance of his duty. This is what support- ed the martrrs, and enabled them cheerfully to lay down their lives for Christ's sake. It is this which must support you in the Christian warfare. And in proportion to your faith will be your progress. I would be glad to say more on this subject. It is large enough to fill a volume. Temperan'ce is another fruit of the Spirit. Thii 44 READING AND STUDY OF THE SCRIPTURES. 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 glory of God, but our own health and happiness. I have felt much straitened in giving a description of the fruits of the Spirit in a single letter. I have not pretended to do justice to the subject. My princi- pal object has been to show the beautiful symmetry of the Christian character, as it extends from the heart to all our actions, in every relation of life. And this will serve as an introduction to the more particular consideration of the various Christian duties. Your affectionate Brother LETTER IV. On the Reading and Study of the Holy Scriptures " Search the Scriptures." — John 5 : 39. My dear Sister, I FEEL persuaded that you will take a deep interest in the subject of this letter ; for, to a true child of God, nothing is so precious as the volume of inspi- ration. It is like rubies in a case of gold. That which is most valuable for practical use lies on the surface ; while every examination discovers new gems of surpassing beauty. Tliere is this difference between the devotional reading and the thorough study of the Holy Scriptures, — that the object of the former is to affect the heart, while that of the latter is chiefly to inform the understand- ing. Although this blessed book should never be used without practical application, yet, when all the powers of the mind are taxed to ascertain the critical SEAIiCK THE SCRIPTURES. 45 meaning- of the text, there is less opportunity for the exercise of the affections of the heart than \vhen the mind is suffered simply to dwell upon obvious truth. For the systematic study of the Bible, portions of time should be set apart, if possible, separate from our regular seasons of devotion ; or, perhaps, im- mediately after. For the former, a small portion should be selected from the more practical and devo- tional parts of the Bible. We are commanded to search the Scriphires. Searching is a difficult and laborious work. To in- duce us to engag-e in it, we must have a strong desire for something valuable. Here is a treasure of suffi- cient value to call forth this desire. This blessed book contains the revealed will of God. All who love God will be anxious to know his will. They will make it the rule of their conduct. " Thy word," says the Psalmist, " is a lamp unto my feet, and a light unto my path." The will of God, as made known in his word, is like a lantern, which sheds a light on our path, and directs the steps of our feet. The sincere Christian will search after a knowledge of God's will, with more eagerness than he would search for hidden treasures of gold and silver. He will set his heart to the work. This is what God comm.ands. After Mo- ses had given the law of God to the children of Israel, he said unto them, '■'■ Set your hearts nnto all the words which I testify among- you this day." This is a very strong expression. To set our hearts to any work, is to go about it in earnest, with all the energies of our souls. Again ; when we make great search for any- thing we very much desire and highly prize, and find it, we are very apt to keep it. Hence David savs, " Thy word have I hid in my heart." But mark the reason of his conduct. Why did he hide God's woid in his heart 1 He explains his motive : " That I might not sin against thee.'' His object, in hiding God's word in his heart, was to know how to regulate his conduct so as not to sin against him. Yon must feel a personal interest in the truth. You must study it as 46 READING IN THE CLOSET. the directory of your life. When you open this bless- ed book, let this always be the sincere inquiry of your heart : " Lord, what wilt thou have mc to do /" Come to it with this childlike spirit of obedience, and you will not fail to learn the will of God. But when you have learned your duty in God's word, do it u-ithout delay. Here are two very important points of Christ- ian character, quite too much overlooked. (1.) An earnest desire to know present duty. (2.) A steadfast and settled determination to do it as soon as it is known. Here lies the grand secret of high spiritual attainments. A person who acts from these principles may make greater progress in a single day than a tardy, procras- tinating spirit in a long life. The pressure of obliga- tion rests upon the present moment. Remember, when you have ascertained present duty, the delay of a single moment is sin. With these remarks, I sub- mit a few practical directions for the profitable reading and study of the Holy Scriptures. 1. Read the Bible in your closet, or under circuinstan- ces lohich laill secure you from interruption, either by the conversation of others, or the attractions of other ob- jects. Do not attempt to fill up little broken intervals of time with the reading of God's word. Leave these seasons for lighter reading. Remember, the reading of the Scriptures is nothing less than conversing with God. When any one pays so little attention to yout conversation as not to understand what you say, you consider it a great breach of politeness. God speaks to you whenever you read his holy word. His all- seeing eye rests upon your heart ; and he knows whether you are engaged in solemn trifling. If you read his word so carelessly as r,ot to understand its meaning and drink in its spirit, yf)u treat him as you would disdain to be treated by an earthly friend. O the forbearance of God, who suffers such indignity from those who call themselves his children ! Never approach the word of God but with feelings of rever- ence and godly fear. 2. Come to the work with a preparation of heart 1 READ WITH SELF-APPLICATION. 47 If you were going- to visit some person of great con- sequence, whose favor and esteem you wished to se- cure, you would take care to have everything about your person adjusted in the most becoming manner. So let it be with your mind, when you come to con- verse with God. Shut out all worldly thoughts. Strive to bring yourself into a tranquil, holy, and tender frame, so that the truths you contemplate may make their proper impression upon your heart. 3. Seek the aid of the Holy Spirit. Christ prom- ised 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 upon the heart, we shall not be disposed to obey it. 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, pray that he would show you the truth, the rule of your duty, and incline your heart to obey it. As you proceed, keep your heart silently lifted up to God for the same object. 4. Read ivith self-application. Whenever you have discovered any truth, ask what bearing it has upon your present duty. If it relates to spiritual feelings, compare it with the exercises of your own heart. If they do not correspond, you have work for repentance. Go immediately to the cross of Christ ; give yourself away to him anew, and seek for pardon and needed grace. This you may do instantly, either in a silent or an audible prayer. If it relates to the spirit and temper of Christians, in their intercourse with one another, or with the world, compare it with your own conduct. If you find yourself condemned, you have the same course to pursue, with a steadfast determina- tion to exhibit more of the spirit of Christ. If it re- ntes to some positive duty, inquire v/hether you have done it. If not, you have to go through the same 48 READ THE SCRIPTURES REGULARLY. work of repentance and application to the blood of Christ. But do not stop here. Do your duty imme- diately. 5. Read the Scriptures regularly. To sustain these frail bodies, a daily supply of nourishment is required. Equally necessary is daily food for the soul. The word of God is the bread of eternal life. Take, then, your regular supplies of spiritual food, that your soul may not famish. Choose for this purpose those sea- sons 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 morn- ing. Then the mind is clear, vigorous, unincumbered, and prepared to receive an impression. There is also a propriety in consulting God's word at the close of the day. But this depends much upon the state of bodily feeling. If you become exhausted and dull, after the labors of the day, I would rather recommend taking the whole time in the morning. But by no means confine yourself to these stated seasons. When- ever the nature of your pursuits v/ill admit of your seclusion for a sufficient length of time to fix your mind upon the truth, you may freely drink from this never-failing fountain of the water of life. 6. 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 meth- od may indeed be pursued in regard to reading strictly devotional; but only when other time is taken for ob- taining a connected view and a critical understanding of the whole Bible. The Bible is like a dish of savo- ry 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 num- ber of books, written by various authors, at different times, without concert, yet a remarkable unity of design runs through the v/hole. They all aim at the development of the plan of God's moral government ; TniNGS TO BE OBSERVED. 49 and a most striking harmony of sentiment prevails throughout. We find everything, from the very be- giniiing, pointing to the glorious plan of redemption revealed in the Gospel. Although we may, at first view, feci the want of a regular system of divinity, yet, a careful attention to the subject will convince us that God's plan is best. We have here the principles of his government exhibited in living examplp.s ; which give us a clearer view, and more vivid impression of them, than we could obtain from the study of an ab- stract system. There are several things to be ob- served, in the systematic and thorough study of the Bible, some of which I shall mention. (1.) Always keep distinctly before you the grand design of the Scriptures ; which is, to convince man- kind of their lost and ruined condition, make known the way of salvation, and persuade them to embrace it. (2.) Make it your constant aim to ascertain what is the plain and obvious meaning of the writer ; for this is the mind of the Spirit. To aid you in this, observe the following particulars : 1 . Endeavor to become acquainted with the peculiarity of each writ- er's style. Although the matter and words of Scrip- ture 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 evi- dence of their divine origin. On the contrary, it 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 blessed 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 5 50 DO NOT TASK YOURSELF. people for whose immediate use he intended his work. ' ' This will enable you to understand 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 intention, in writing it. Notice also the general plan or method which he has pursued. This will enable you to dis- cover his leading ideas, if it be an argumentative work ; or the particular instructions of God's provi- dence, if it be historical. 4. Wiiere the language is difficult to be understood, pay strict attention to the context, .and you will generally find the author's meaning explained. But, if you do not, consider whether the difficult phrase is a peculiarity of the writer's style. If so, look out the place where he has used it in a different connection, and see what mean- ing is attached to it there. But, if this does not sat- isfy you, examine the passages, in other parts of the Scriptures, which relate to the same subject, and com- pare them with the one under consideration. This will generally clear up the darkest passages. But, if you still feel in doubt, you may find assistance from consulting commentators, who have made themselves thoroughly acquainted with all the particulars I have mentioned ; which, with a knowledge of the language in v/hich the book was originally written, may have enabled them to remove the difficulty. But, do not trust the opinions of commentators any farther than you see they agree with the general system of re- vealed truth; and, above all, do not follow them in any scheme of fanciful interpretation or visionary speculation. (3.) Do not task yourself with a certain quantity of reading at the regular season* devoted to the study of the Bible. This may lead you to hurry over it, without ascertaining its meaning, or drinking in its spirit. You had better study one verse thoroughly, than to read half a dozen chapters carelessly. The nourishment received from food depends less on the READ IN COUI^SE. 51 quantity than on its being perfectly digested. So with the mind ; one clear idea is better than a dozen con- fused ones ; and there is such a thing as overloading the mind with undigested knowledge. Ponder upon every portion you read, until you 2"et a full and clear view of the truth it contains. Fix your mind and heart upon it, as tlie bee lights upon the flower ; and do not leave it till you have extracted all the honey it contains. (4.) Read in course. By studying the whole Bible in connection, you will obtain a more enlarged view of the plan of God's moral government. And you will see how it all centres in the Lord Jesus Christ. But I would not have you confine yourself entirely to the regular reading of the whole Bible in course. Some portions of the historical part do not require so much study as that which is more argumentative 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 Testaments in course, a portion in each, every day. If you begin at Genesis, Job, and Matthew, and read a chapter 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 w ill have a suitable variety. Besides this, the more devotional and practical books should be read frequently. The Psalms furnish a great variety of Christian experience, and may be re- sorted to with great profit and comfort, under all cir- cumstances. This is the only book in ihe Bible which does not require to be read in course. The Psalms are detached from each other, having no necessary connection. The other books were originally written like a sermon or a letter. They have, for convenience, since been divided into chapters and verses. If you read a single chapter by itself, you lose the connec- tion ; as, if you should take up a sermon and read a page or two, you would not get a full viev.- of the au- thor's subject. I would therefore recommend that, in 52 SUBJECTS OF INQUIRY. addition to your daily reading in the Old and Ne^v Testaments, you have also some one of those books which require most study, in a course of reading, to take up whenever you have an occasional season of leisure to devote to the study of the Bible. But, when you have commenced one Ijook, finish it before you begin another. You will find great advantage from the use of a reference Bible and concordance. By look- ing out the parallel passages, as you proceed, you will see how one part of the Scriptures explains another, and how beautifully they all harmonize. This will also give you a better view of the whole Scriptures than you can obtain in any other way. But if you are a Sabbath-school teacher or scholar, your regu- lar lesson will furnish as much study of this descrip- tion as you will be able thoroughly to accomplish. (5.) In reading the Scriptures, there are some subjects of inquiry which you should carry along with you constantly : 1. What do I find here which points to Christ 1 Unless you keep this before your mind, you will lose half the interest of many parts of the Old Testament. Indeed, much of it will otherwise be almost without meaning. It is full of types and prophecies relating to Christ, which, by themselves, appear dry, but, when understood, m.ost beautiful and full of instruction. 2. Remember that the Bible con- tains a history of the church. Endeavor, 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 of Adam to the flood. (2.) From Noah to the giving of the law. (3.) From that time to David and the prophets. (4.) From David to the Babylonish cap- tivity. (5.) From that time till the coming of Christ. (6.) From Christ to the end of time, which is called the gospel dispensation. From the commencement you will see a gradual development of God's designs of mercy, and a continually increasing light. Take notice of what period of the church you are reading ; CHARACTER OF CHRIST. 53 and from this you may judge of the degree of obliga- tion of its members ; for this has been increasing with the increase of light, from the fall of Adam 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 peri- od of the church, and endeavor to learn tlieir causes and consequences. By this, you will become familiar with God's method of dealing with his people ; from which you may draw practical lessons of caution and encouragement for yourself. 3. Inquire what doctri- nal truth is either taught, illustrated, or enforced, in t-he passage you are reading ; and also, what frin- ciple is recognized. Great and important principles of the divine government and of practical duty are often implied in a passage of history which relates to a comparatively unimportant event. Let it be your business to draw out these principles, and apply them m practice. Thus, you will be daily increasing your knowledge of the great system of divine truth, the necessity of which I need not urge. 4. Note every promise and every prediction ; and observe God's faithfulness in keeping his promises and fuliilling his prophecies. This will tend to strengthen your confi- dence in him. You will find it profitable, as you pro- ceed, to take notes of these several matters, particu- larly ; and, at the close of every book, review your notes, and sum them up under different heads. (0.) Read the gospels with great care, for the particular purpose of studying the character of the blessed Jesus. Dwell upon every action of his life, and inquire after his motives. By this course you will be surprised to find the Godhead shining through the manhood, in little incidents which you have often read without interest. Look upon him at all times in his true character, as iNIediator between God and man. Observe his several offices of Prophet, Priest, and King. See in which of these characters he is acting at different times ; and inquire what bearing the par- ticular action you are considering has upon his media- 5* ■54 SACRED HISTORY. torial character. Observe, als9, the particular traita of character which appear conspicuous in particular actions ; as power, energy, manly hardihood, dignity, condescension, humility, love, meekness, pity, com- passion, tenderness, forgiveness, &c. Take notes ; and when you have finished the course, draw from them, in writing, a minute and particular description of his character. This will be of great service to you as a pattern. You will also, by tins 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. Repeat it as often as you can consist- ently 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 of Scripture, several things are necessary to be observed: 1. The histories contained .in the Bible are the histories of God's providence. Observe his hand in every event. You will there find some prin- ciple or law of his moral government exemplified. Inquire what that principle is, and carefully observe its application to the conduct of nations, communities, and individuals. 2. Whenever you read of particular mercies or judgments, as experienced by nations, com- munities, or individuals, look back for the cause. By this you will discover the principles upon which God acts in these matters. 3. In the biographies of the Bible, study the motives and conduct of the characters described. If they are unconverted men, you will learn the workings of human depravity, and discover what kind of influence a correct religious public senti- ment 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. En- deavor to learn by what means they made such emi- nent attainments in holiness, and strive to imitate them. If their actions are bad, look back and inquire SACRED POETRY. PROPHECY. 65 into the cause of their baekslidings. If you discovet it, you will find a way-mark, to caution you against falling into the same pit. (8.) The poetical and didactic parts of the Scrip- tures are scattered throughout tlie whole Bible. These abound with highly wrougiit figures. This is proba- bly owing partly to the insufficiency of ordinary lan- guage to express the sublime and lofty ideas presented to the minds of the writers by the Spirit of truth. Endeavor to obtain a clear and correct understanding of the figures used. These are often taken from pre- vailing habits and customs, and from circumstances peculiar to the countries where the Scriptures were WTitten. These habits and circumstances you must understand, or you wall not see the force of the allu- sions. 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 figures are drawn from things perfectly familiar, you will not perceive their surprising beauty and exact fitness to express the idea of the sacred pen- man, until you have carefully studied them, and noted the minutest circumstances. Beware, however, that you do not carry out those figures so far as to lead you into fanciful and visionary interpretations. (9.) The books of the prophets consist of re- proofs, exhortations, warnings, threatenings, predic- tions, 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 moral government set forth, in their application to natyjns, communities, and individuals. From these you may draw practical rules of duty, and also learn how to view the hand of God, in his providence, in different ages of the world. The predictions contained in these books are the most difficult to be understood of any part of the Bible. In reading them you will notice, 1. Those predictions whose fulfilment is re- corded in the Bible, and diligently examine the record of their fulfilment. You will see how careful God is ,56 WATCH THE DIAGINATION. to fulfil every jot and tittle of his word. 2, There are other prophecies, the fulfilment of which is re- corded in profane history ; and others still which are yet unfulfilled. To understand these, it will be neces- sary to read ancient and modern history, in connection with the explanation of the prophecies by those writ- ers who have made them their study. An attention to this, so far as your circumstances will admit, will be useful in enlarging your views of the kingdom of Christ. But, beware of becoming so deeply absorbed in these matters as to neglect those of a more practi- cal nature ; and especially be cautious of advancing far into the regions of speculation as lo 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 subject, — some point of Christian doctrine, duty, practice, character, &c. For example, go through with Acts, with your eye upon the doc- trine of Christ's divinity. Then go through with it a second time, tasee what light it throws on the subject of Revivals. 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. It will be perceived that I have laid out a very ex- tensive and laborious work. But this is the great business of our lives; and, indeed, the contemplation of the glorious truths revealed in the Bible will form the business of eternity ; and even that will be too short to learn the length and breadth, and height and depth, of the ways of the Almighty. Your affectionate Brother. PRAYER AND FASTING. 57 LETTER Y. Prayer and Fasting, "In everything, by prayer and supplication, with thanksgirinj, let your requests be made known unto God. — Phil. 4 : 6. My dear Sister, The subject of this letter is one of vital interest to every Ciiristian. It is, therefore, of the utmost consequence, that it be both well understood and dili- gently practised. It seems hardly necessary to urge prayer upon the Christian as a duty. Every true Christian must feel it to be a soul-exalting 'privilege. It is his breath ; without it, he can no more maintain his spiritual life, than anim.al life can be sustained witljout breathing. Prayer is an intimate communion with God, by which we unbosom our hearts to him, and receive communications of his grace, and fresh tokens of his love. What Christian, then, whose soul burns with divine love, will be disposed to apply to this holy employment the cold appellation of duty? Yet, God sees so much the importance of prayer, that he has not only permitted, but commanded us to pray. Our Lord frequently directed his disciples, and us tiirough them, to " watch and pray." He also teaches us to persevere in prayer: "Men ought always to pray, and not to faint." The apostle Paul is frequent in exhorting Christians to pray : '• Pray without ceasing." " 1 will that men pray every- where." " Praying always, with all prayer and sup- plication in tlie Spirit." " I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men." " Continu- ing instant in prayer." The duty of prayer is also enforced by the example of all the holy men whose biography is given in Scripture. Moses, Samuel, 58 DUTY ENJOINED. DEFINITION. David, Elijah, and all the prophets, were mighty in prayer. So were also the apostles. But, above all, the Lord Jesus, our blessed pattern, has set before us a life of prayer. You will find it very profitable to read the lives of these holy men, but especially that of our blessed Saviour, for the special purpose of notic- ing how much they abounded in prayer. Our Lord never undertook anything of importance, without first observing a special season of prayer. Oft we find him retiring into the mountains, sometimes a great while before day, for prayer. Lideed, on several occasions, he continued all night in prayer to God. If, then, it became the Lord of life and glory to spend much time in prayer, how much more, such weak and sinful creatures as we, who are surrounded with temptations without, and beset with corruptions within ! Prayer is necessarily so intermingled with every duty, that the idea of a prayerless Christian is an absurdity. Praj^er not only secures to us the blessings which we need, but it brings our minds into a suitable frame for receiving them. We must see our need, feel our unworthiness, be sensible of our dependence upon God, and believe in his v/illingness to grant us, tlirough Christ, the things that are necessary and proper for us. An acknowledgment of these things, on our part, is both requisite and proper ; and, without such ac- knowledgment, it might not be consistent with the great ends of his moral government for God to grant us our desires. Prayer is the offering up of the sincere desires and feelings of our hearts to God. It consists of adora- tion, confession, supplication, intercession, and thanks- giving. Adoration is an expression of our sense of the infinite majesty and glory of God. Confession is an humble acknowledgment of our sins and unworthi- ness. By supplication, we ask for pardon, grace, or any blessing we need for ourselves. By intercession, we pray for others. By thanksgiving, we express Dur gratitude to God for his goodness and mercy towards us and our fellow-creatures. All these I THE lord's TRAYER ITS USE. 59 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, commences with adoration, and proceeds with supplication and intercession. The prayer of Daniel, in the time of the captivity, com- mences with adoration, and proceeds with confession, supplication, and intercession. The prayer of the Levites, in behalf of the people, after the return from captivity, commences with thanksgiving and adoration, and proceeds with confession, supplication, and inter- cession. The prayers of David are full of thanksgiv- ing. The prayer of Habakkuk consists of adoration, supplication, and thanksgiving. ^r"he prayer of the disciples, after the joyous return of ihe apostles from the council of their persecutors, consists of adoration, a particular rehearsal of their peculiar circumstances, and supplication. The apostle Paul particularly en- joins " prayer and supplication, with thanksgiving." If you wish to learn how to pray, I would advise you to look out and study all the prayers recorded in Scripture. Although most of them are probably but the substance of what was said on the several oc- casions when they were offered, yet you will find them much better patterns than the prayers of Christ ians at the present day. There is a fervent simplicity about them., very different from the studied, formal prayers which we often hear. There is a definiteness and point in them, which take hold of the feelings of the heart. The Lord's prayer furnishes a compre- hensive summary of the subjects of prayer : and you will take particular notice what a prominent place is assigned to the petition for the coming of Christ's kingdom. This shows that, in all our prayers, the glory of God should be the leading desire of our hearts. But, it is evident 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 so made as to be affected with a particular consideration of the subjects in which we are inter- 60 THE POWER OF PRAYER. ested. We find our Lord himself using other word* to suit particular occasions ; although the subjects of his prayers were all included in this. The same thing, also, we obserre in the practice of the apostles and early Christians. This is only intended as a general pattern ; nor is it necessary that all the petitions con- tained in the Lord's prayer should ever be made at the said time. Prayer must always be offered in the name of Christ. There is no other way by which we can ap- proach God. There is no other channel through which we can receive blessings from him. Jesus is our Advocate and Intercessor. Our blessed Lord, speaking of the time of his glorification, says to his disciples, " Verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you." This, however, does not forbid us to pray directly to Christ, as God manifest in the flesh, which was a common practice with the apostles. When the power of prayer is properly understood, it becomes a subject of amazing interest. I am per- suaded there is a vast amount of unbelief, in relation to this matter, among Christians. If it were not so, the chariot wheels of God's salvation would roll on with mighty power. There would be a glorious movement in every part of the world. The Spirit of the Lord would be shed forth like a " mighty rushing wind." The promises of God to his people are so large and full, that the utmost stretch of their faith cannot reach them. The great and eternal God has condescended to lay himself under obligation to hear and ansvv-er the prayers of mortal worms. If we col- lect the promises relating to this subject, we shall be astonished at the amount of assurance which is given. So confident was David on this point, that he addresses God as the hearer of prayer, as though that were a distinguishing trait in his character. Again, he says, ' He will regard the prayer of the destitute, and not despise their pra3'er." Solomon says, " The prayer of the upright is his delight;'^ and again, " He hear- I THE PROMISES EXEMPLIFIED. 61 eth the prayer of the righteous." The apostle James says, "The eifectual, fervent prayer of a righteous m3.n availeth much.''' The apostle Peter says, " The eves of the Lord are open to the righteous, and h'n ears are open unto their prayers." And Christ hirn self has assured us, in the strongest possible terms, ui the willingness of God to give spiritual blessings t( those that ask for them. He says, " Ask, and it shal be D-iven you ; seek, and ye shall find ; knock, and i' shall be opened unto you. For every one that asketh receiveth ; and he that seeketh, findeth ; and to hin that knocketh, it shall be opened." But, as if thi assurance were not sufficient to convince us of thi. most interesting truth, he appeals to the tenderes sympathies of our natures. He asks if any fathei would insult the hungry cries of his beloved son, when fainting for a morsel of bread, by giving him a stone ; or, if he ask an e^^, 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. Is it possible to conceive a stronger expression of the willingness of God to answer the prayers of his people ? And these precious promises are confirmed by striking examples, in every age of the church. Thus, Abraham prayed for Sodom ; and, through his inter- cession, Lot was saved. His servant, when sent to obtain a wife for Isaac, received a direct answer to prayer. When Jacob heard that his brother Esau was coming against him, with an army of four hun- dred men, he wrestled all night in prayer, and pre- vailed ; so that Esau became reconciled to him. Moses prayed for the plagues to come upon Egypt, and thev came ; again, he prayed for them to be removed, and * The scorpion is a liltle animal, of ibe shape of an egg, whose Sling is deadly poison. c 62 THE PROMISES EXEMPLIFIED. they were removed. It was through his prayers that the Red 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 arm of the Lord was stayed, which had been uplifted to destroy his rebellious people. Samuel, that lovely example of early piety, and the judge and deliverer of Israel, was given in answer to the prayer of his mother. When the children of Israel were in danger of being over- thrown by the Philistines, Samuel prayed, and God sent thunder and lightning, and destroyed the armies of their enemies. Again, to show their rebellion against God, in asking a king, he prayed, and God sent thun- der and lightning upon them in the time of wheat harvest. In order to punish 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 prayed that it might rain, and there arose a little cloud, as a man's hand, which spread and covered the heavens with blackness, til] the rain descended in torrents. Again ; when wicked Ahab sent a band of men to take him, he prayed, and lire came down from heaven, and consumed them. Hezekiah, upon the bed of death, prayed, and God lengthened his life fifteen years. Jerusalem was invaded by the army of Sennacherib, and threatened with destruction. Hezekiah 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 threatened with destruction, because they could not discover Nebuchadnezzar's dream, Daniel and his companions prayed, and the dream and its explanation were re- vealed. Jonah pra)'ed, and was delivered from the power of the fish. It was in answer to the prayer of Zacharias, that the angel Gabriel was sent to inform him of the birth of John the Baptist. It was after a ten days' prayer-meeting, that the H0I3/ Ghost came ; down, on the day of Pentecost, "like a mighty rush- ing wind. ' ' Again ; while the disciples were praying, :HE ARiA.NS FRA^'CKE DR. WEST. 63 the place was shaken 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 impris- oned by Herod, the church set apart the night before his expected execution, for special prayer in his be- half. The Lord sent his angel, opened the prison doors, and restored him to the agonizing band of brethren. And when Paul and Silas were thro\\-n into the dungeon, with their feet fast in the stocks, they praved, and there was a great earthquake, which ihook the foundations of the prison, so that all the /oors were opened. But the faithfulness of God to his promises is not confined to Scripture times. Although the time of miracles has passed, yet every age of the church has furnished examples of the faithfulness of God in hear- ing the prayers of his children. But these are so numerous that it is difficult to make selections from them. However, I will mention a few. When the Arians, who denied the divinity of Christ, were about to triumph, the Bishop of Constantinople, and one of his ministers, spent a v/hole night in prayer. 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 mosteminentminister of his age. The life of Francke exhibits the most striking and signal answers to prayer. His orphan house was literally built up and sustained by prayer. If you have not already read this work, I would advise you to obtain it. It is a great help to v/eak faith. Mr. West (afterwards Dr. West) became pastor of the Congregational church in Stock- bridge, Massachusetts, v.-hile destitute of vital piety. Two pious females often lamented to each other that they got no spiritual food from his preaching. At length, they agreed to meet once a week, to pray for 64 THE SLAVE LIBERATED BY PRAYER. his conversion. They continued this for some time, under much discourag-ement. But, although the Lord tried their faith, yet he never sufFeretl them hoth to he discouraged at the same time. At length, their prayers were heard. There was a sudden and remarkable change in his preaching. " What is this?" said 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 con- verted, and changed his cold morality for the cross of Christ, as the basis of his sermons. A pious slave in Newport, Rhode Island, was allowed by his master to labor for his own profit whatever time he could gain by extra diligence. He laid up all the money he earned in this way, for the purpose of purchasing the freedom of himself and 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. Before the close of the day, his master sent for him, and gave him a written certificate of his freedom. This slave's name was Newport Gardner. He was a man of ardent piety ; and in 1825, he was ordained deacon of a church of colored people, who went out from Boston to Liberia. Listances of surprising answers to prayer, no less striking than these, are continually occurring in the revivals of religion of the present day. With the evidence here presented, who can doubt that God hears and answers prayer ? But, the objec- tion arises, "If this doctrine be really true, why is it that Christians offer up so many prayers without re- ceiving answers?" The apostle James gives some explanation of this difficulty : " Ye ask and receive not, because ye ask amiss.' ^ It becomes us, then, seri- ously 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 several things to be observed : 1. We must sincerely desire tfie things which we ask. ASKING ARIGHT. 65 If a child should ask his mother for a piece of bread, when she knew he was not hungry, but was only tri- fling with her, it would not be proper for her to give it. Indeed, she would have just 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 per- ishing need of the things we ask ? God sees our hearts ; and he is not only just in withholding the blessin{3f we ask, but in chastising us for solenrn trifling. 2. We must desire what we a^J:, that God may he glorified. " Ye ask amiss, that ye may consume it upon your lusts. ^^ We may possibly ask spiritual blessings for self-gratification ; and when we do so, we have no reason to expect that God will bestow them upon us. 3. We must ask for things agreeable to the WILL OF 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 willingness 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 degree of confidence with which we are to look for an answer m.ust be in proportion to the positiveness of the promises. Our Lord assures us that our heavenly Father is more w^illing to give good things, and par ticularly his Holy Spirit, to them that ask him, than earthly parents are to give good gifts to their chil- dren ; and he declares expressly, that our sanctifica- tion is agreeable to the will of God. The promises of the daily supply of our necessary temporal wants are equally positive. What, then, can be more odious in the sight of God, than for those who profess to be his children to excuse their want of spirituality on the ground of their dependence upon him? And what more ungrateful, than to fret and worry themselves, lest they should come to want ? We may also pray for 6* 66 WE MUST ASK IN FAITH. 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 extenston 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 ; nor can we be sure that the par- ticular temporal blessing that we desire is what the Lord sees to be needful for our present necessities. 4. We must ask in faith. "But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, driven with the winds, and tossed. For let not that man think that he shall receive any- thing of the Lord." A diiference of opinion exists among real Christians, as to what constitutes the jprayer of faith spoken of by the apostle. Some main- tain that we must believe that we shall receive the very thijig for which we ask. This opinion is founded on gome promises made by our Lord to the apostles, which those who hold the contrary opinion suppose to have been intended only for them. I shall not attempt to determine this point ; nor do I think it very import- ant which of these theories is embraced ; because, in examining the history of those persons whose prayers have received the seal of heaven, I find some of them embraced one, and some the other ; while many who embrace either of them seem not to live in the exer- cise of prevailing prayer. The main point, therefore, seems to be, that we should maintain such a nearness of communion with God as shall secure the personal exercise of the prayer of faith. Two things, however, are essential to this : (1.) Strong confidence in the existence and fait] fulness of God. '' He that cometh unto God must believe that he is, and that he is a re- warder of thcta that diligently seek hini.''^ (2.) The prayer of faith must be dictated by the Holy Spirit. Faith itself is declared to be " the gift of God ;^' and the apostle says, " The Spirit also helpeth our infirm- ities ; for we know not what we should pray for as SPIRIT OF PRAYER SUBMISSION. 67 we ought, but the Spirit itself maketli intercession for us, with groanings which cannot be uttered." " He maketh intercession for the saints, according- to the will of God." When this wonderful truth is made known, we are no longer astonished that God should assure us, by so many precious promises, that he will hear and answer our prayers. We are called the temples of the Holy Ghost. 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 ? O, then, what a solemn place is the Christian's closet, or the house of prayer ! There the whole Trinity meet in awful concert. The Holy Spirit there presents to the everlasting Father, through the eternal Son, the prayers of a mortal worm ! 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 hvmble submission, yieldino- our wills to the will of the Lord, committing the whole case to him, in the true spirit of our Lord's agonizing prayer in the garden, when he said, " Not my icill but thine be done.'' If I had a house full of gold, and had promised to give you as much as you desire, would you need to be urged to ask ? But, there is an inexhaustible fulness of spiritual blessings treas- ured up in Christ ; and he has declared repeatedly that you may have as much as you will ask. Need you be urged to ask 1 Need you want any grace 1 It is unbelief that keeps us so far from God. From what has been said on this subject, I think you may safely conclude that your progress in the divine life will be in proportion to the real prayer of faith which you exercise. But I come now to give a few practical directions respecting the exercise of prayer. Several thincrs are necessary to be observed by every one who would live near the throne of grace. 1. Maintain a constant spirit of prayer. "Pray without ceasing." " Continuing instant in prayer.' 68 STATED SEASONS OF 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 always upon our knees, but that we should maintain such a prayerful frame, that the moment our minds are disengaged, our hearts will rise up to God. Intimately connected with this is the practice of ejacw latory prayer, which consists of a short petition, silently and suddenly sent up from the heart. This may be done anywhere, and under all circumstances. Frequent examples of this kind of prayer are recorded in Scripture. It has also been the practice of livinor Christians in all ages. It is a great assistance in the Christian warfare. It helps us in resisting tempta- tion ; and by means of it, we can seek divine aid in the midst of the greatest emergencies. To maintain this unceasing spirit of prayer is a very difficult work. It requires unwearied care and watchfulness, labor, and perseverance. Yet no Christian can thrive with- out it. 2. Observe stated and regular seasons of prayer. Some professors of religion make so much of the fore- going rule as to neglect all other kinds of prayer. This is evidently unscriptural. Our Saviour directs us to enter into our closets, 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 ex ample. 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 Scrip- ture. David says, " Evening and morning, and at noon, will I pray." And again ; " Seven times a day do I praise thee." And 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 argu- ment seems necessary to persuade real Christians to observe it. It has been the delight of eminent saints^ TDIES OF PRAYER. 69 in all afres, to retire alone, and hold communion with God. With regard to the particular times of prayer, no verv definite rule can be given, which will suit all cir- cumstances. There is a peculiar propriety in visiting the throne of grace in the morning, to offer up the thanksgiving of our hearts for our preservation, and to seek grace for the day : and also in the evening, to express our gratitude for the mercies we have enjoyed ; to confess the sins we have committed and seek for pardon ; and to commit ourselves to the care of a cov- enant-keeping God, when we retire to rest. It is also verv 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 refreshed. The twilight of the evening is also a favorable season for devotional exercises. But, let me entreat you to be much in prayer. If the nature of your employment will admit of it, without being unfaithful to your engagements, retire many times in the day to pour out your soul before God, and receive fresii communications of his grace. Our hearts are so much affected by sensible objects, that, if we suffer them to be engaged long at a time in worldly pursuits, we find them insensibly clinging to earth, so that it is with great difficulty we can disen- gage them. But, by all means, fix upon some stated and regular seasons, and observe them punctually and faithfully. Remember they are engagements icith God. For your devotional exercises, you should select those times and seasons when you find your mind most vigorous, and your feelings most lively. As the morning is in many respects most favorable, you would do well to spend as much time as you can in your closet, before engaging in the employmer.ts of the day. An hour spent in reading God's word, and in prayer and praise, early in the morning, will give a heavenly tone to your feelings ; which, by proper watchfulness, and frequent draughts at the same foun- 70 IJAUA' fUMCKUT. tain, yoii n\;iy c:irry throiit^h all the pursuits of tlia day. Ah already rtiuarkcd, our Lord, in tlio iiattrru Kit 118, has ^ivfij a very iiromineiit place to the p(!tilioii, "TiiY KiNiihOM ••oMK." 'This is a lart^e petition. It inelndeH all the instrumentalities \vhi(*h the churcdi is puttin«( forth lor the enlar'fi'nu'Ul of lun- hinders and the Balvation of the world. All tln-si^ ought to ho distinctly and separately reiuemhered ; and not, as* is often the ease, ho crowded into «»n(; general in-tition at the close of our morning and evening prayers. We ure ao constituted as to he alleeted hy a particular eon- nideration of ii suhject. (leneral truths have very little inlluenct! upon our hearts. I would therefore reeom- nuMid the arrangement of these suhjrcts under general heads for t^vcry day of the week ; and then diviiie- the BnhjtuHa whicdi come under these heads, bo as to rememher one or more of them at stated stni.sons, through the day, separate from your own j)ersonul devotions. Thus, you will always have your mind lixetl iipon one or two ohjects ; and you will have timo to onlargt% so as to rememher every particular relat- ing to them. This, if faithfully pursued, will give you a deeiHT int(;r<'st in every hi-nevolcnt t^tfort of tho times. 'i'ho following plan of a daily eoncevt of prayer was, some, years since, suggested hy a dislin- guisluul clergyman in New l''nglaiul. It gives some- thing of the interest of the monthly concert to our daily di^votions. Saiuiath. Sahhath duties and privileges; — ns 1 (reaching, Sahhath-schools, family instruction, &.c. Oph. (•) : 18— 'JO. 'J 'I'h. :J : I. Monday. Conversion of the, world;- — the prev- alence of poact!, knowledgo, freedom, ami salvation. Ts. ii : 8. Isa. 11 : G— 10 ; (i'J : 1—7 ; (U5 : 8, I'J. TuKSDAY. Our country; — our rulers, our i'vvo institutions, our hcnevolent societies ; deliveranc(i iVom slavery, lU)manism, inlidelity, Sahhath-hreaking, in- temperance, profaneness, &c. Ez. U : — 15. Dan. 0: 4—11) SPECIAL PRAYER. 71 Wednesday. The rising generation : — colleges, seminaries, and schools of every description ; the children of the church, the children of the ungodly, and orphan children. Thursday. Professing Christians ; — that they may much more abound in all the fruits of the Spirit, pre- senting their bodies a living sacrifice, and offering gladly of their substance to the Lord, to the extent of his requirement ; that afflicted saints may be comlbrt- ed, backsliders reclaimed, and hyp6crites converted ; that Zion, being purified, mav arise and shine. Isa. 6-2: 1. Rom.'l: 8. Col. 4: 1-2. Friday. The ministry, including all who are looking forward to that office, and also the Education Society. 1 Thess. 5 : 25. Luke 10 : 2. Saturday. The Jews. Isa. 54 : 8. 59 : 20. Ezek. 36: 27. Rom. 11: 11—31. Also, our friends. 3. Observe special seasons of prayer. Before en- gaging in any important matter, make it a subject of special prayer. For this you have the example of the blessed Jesus. "When he was baptized, before enter- ing upon his ministry, he prayed. Before choosing his twelve apostles, he went out into a mountain, and spent a whole night in prayer. The Old Testament saints were also in the habit of '' inquiring of the Lord,** before ensraging in any important enterprise. And tlie apostle Paul enjoins upon the Philippians, '• in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God." Also, whenever you are under any particular temptation or affliction ; whenever you are going to engage in anything which will expose you to tempta- tion ; 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 con- dition of individuals who are living in impenitence ; or when any subject lies heavily upon your mind ; — make the matter, whatever it is, a subject of special prayer. Independent of Scripture authority, there is 72 FASTI^^G. _ a peculiar fitness in the course here recommended, winch must commend itself to every pious heart. In seasons of peculiar difficulty, or when earnestly seeking- any nreat blessing-, vou may find benefit from sinting apart days of fasting, humiliation and prayer. This is especially suitable, whenever you discover any sensible 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 the world. The examples recorded in Scripture are too numerous to mention here. If you look over the lives of the old Testament saints, you will find this practice very common. Nor is the New Testament without warrant for the same. Our Lord himself set the ex- ample, by a long season of fasting, when about to en- dure a severe conflict with the tempter. And he has farther sanctioned the practice, by giving directions respecting its performance. We have also examples in the Acts of the Apostles. The prophets and teachers, in the church at Antioch, fasted before separating Barnabas and Paul as missionaries to the heathen. And when they obtained elders in the churches, they prayed, icith fasti fig. Paul, in his epistle to the Corinthians, speaks of their giving themselves to fasting and prayer, as though it were a frequent custom. You will find, also, in examining the lives of persons of eminent spiritual attainments, that most of them were in the habit of observing frequent seasons of fasting and prayer. There is a peculiar fitness in this act of humiliation. It is cal- culated to bring the body under, and to assist us in denying 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 inevitably laring 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. Most FASTING DIRECTIONS. 73 of the holidays which are usually devoted by the world to feasting and mirth are very suitable oc- casions for Christians to fast and pray ; and this for several reasons: (1.) They are seasons of leisure, when most people are disengaged from worldly pur- suits. (2.) The goodness of God should lead us to repentance. Instead of spending these days in mirth over the blessings we have enjoyed, we should be looking into our hearts, to examine the manner in which we have received them ; humbling ourselves on account of our ingratitude ; and lifting up our hearts and voices in thanksgiving for them. (3.) The first day of the new year, birlh-days, &c., are very suitable occasions for renewing our past lives, repenting of our unfaithfulness, making resolutions of amendment, and renewing afresh the solemn dedica- tion of ourselves to God. When you set apart a day of fasting and prayer, you ought to have in view some definite and partic- ular objects. The day should be spent in self-exam- ination, meditation, reading the Scriptures, confession of sin, prayer for the particular objects which bear upon your mind, and thanksgiving for mercies re- ceived. Your self-examination should be as practical as possible ; particularly looking into the motives of your prayers for the special objects which bear heavily upon your heart. 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. Your medita- tions should be upon those subjects which are cal- culated to give you a view of the exceeding sinfulness of sin, and the abounding mercy of God in Christ. Your reading of the Scriptures should be strictly de- votional. Your prayers should be very particular, mentioning ever}nhing relating to the object of your desires, and all the hindrances you have met in seek- 74 PREPARATION. PERSEVERANCE. iiST after it. Carry all your burdens to the foot of the cross, and there lay them down. Your thanksgivino^, also, should be very minute and particular, mentioning every mercy and blessing which you can recollect, with your own unworthiness, and every circumstance which may tend to show the exceeding greatness of God's love, condescension, and mercy. 4. Come to the work with a jireparation of heart. The best preparation at all times is to maintain an habitual spirit of prayer, according to the first direc- tion. But this is not all that is necessary. We are unavoidably much occupied with the things of this world. But when we come before the great Je- hovah, to ask his favor and seek his grace, our minds should be heavenly. When you go into your closet, shut out the world, that you may be alone with God. Bring your mind into a calm and heavenly frame, and endeavor to obtain a deep sense of the presence of God, " as Sf^lng him who is invisible.''^ Think of the exalted nature of the work in which you are about to engage. Think of your own unworthiness, and of the way God has opened to the mercy seat. Think of your own wants, or of the wants of others, accord- ing to the object of your visit to the throne of grace. Think of the inexhaustible fulness treasured up in 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. 5. Persevere in prayer. If you are seeking for any particular object, which you know to be agreeable to the will of God, and your prayers are not heard, you may be sure of one of two things : (1.) You have been asking amiss. Something is wTong in yourself. Perhaps you have been selfish in your desires ; you have not desired supremely the glory of God ; you have not felt your dependence : you have not hum- bled yourself sufficiently to receive a blessing ; or per- haps you regard iniquity in your heart, in some othe. way. Examine yourself, therefore, in all these par ticuiars. Repent, where you find your prayers have IMPORTUNITY. 75 been amiss. Bow very low before God, and seek the influences of his Spirit to enable you to pray aright. (2.) Or, perhaps the Lord delays an answer for the trial of your failh. Consider then the encourag-e- menls which he has given us to be importunate in prayer. In the eleventh chapter of Luke, our Lord shows us that our friends may be prevailed upon to do us a kindness because of our importunity, when they would not do it on account of friendship. And in the eighteenth chapter, he shows us that even an unjust judge may be persuaded by importunity to do justice. Hence he argues the importance of perse- vering in prayer; and adds with emphasis, "And shall not God avenge his own elect, which cry day and night unto him, though he bear long xuith them J I tell you he will avenge them speedily." Again; look at the case of the Syrophenician woman. She continued to beseech Jesus to have mercy on her, although he did not answer her a word. The disci- ples 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 sufficiently tried her faith, he answered her prayer. So likewise persevere in your prayers, and " in due time you shall reap, if you faint not.'" Your affectionate Brother. 76 TEMPTATION LETTER VI. Temptation. "Watch and pray, that ye enter not into temptation." Matt 26:41. My DEAR Sister, That there is an evil spirit, who is permitted to exert an influence upon the hearts of men, is abun- dantly evident from Scripture. This truth is referred to in the beginning of the gospel of Christ, where it is said Jesus went up into the wilderness, to be tempted of the devil. He is often represented in the Scriptures as the father of the wicked. " The tares are the children of the wicked one." " Thou child of the devil." He is also represented as putting evil designs into the hearts of men. "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." " Ananias, why hath Satan filled thy heart, to lie to the Holy Ghost ?" Wicked men are spoken of as being carried captive by him at his will. He is also represented as the adversary of the people of God, seeking to lead them into sin, and, if possible, to destroy them. " Your adversary, the devil, as a roar- ing lion, walketh about, seeking whom he may devour." These, and numerous other passages, which might be quoted, fully establish the fearful truth, that we are continually beset by an evil spirit, who is seeking, by every means in his power, to in- jure and destroy our souls. When we liave to contend with an enemy, it is very important that we should know his character. From CHARACTER OF THE GREAT ADVERSARY. 77 the Scriptures, we learn several characteristics of the great enemy of our souls. 1. He is poicerful. He has other fallen spirits at his command. Our Saviour speaks of the " fire pre- pared for the devil ajid his avgds.''' He is called "prince of the world," " prince of darkness," and " the god of this world." All these titles denote the exercise of great power. He is also called destroyer ; and is said to walk about, seeking whom he may devour. Indeed, so great was his power, and so mighty his work of ruin and destruction in this lost world, that it became necessary for the son of God to come into the world to destroy his works. " For this purpose was the Son of God manifested, that he might destroy the works of the devils But, a' though he is powerful, yet his power is limited. 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 ao-ainst him till he was permitted ; and then he couhi go no farther than the length of his chain. God reserved the life of his servant. And the ap^)stle Jude speaks of the devils as being " reserved in chains, under darkness." But the objection arises, " As God is almighty, why is Satan permitted to exercise any power at all ?" To this objection the Bible furnishes satisfactory an- swers. (1.) It is to try the faith of his children. This was the case with Job. The devil had slandered that holy man, by accusing him of serving God from selfish motives. By suflfering Satan to take away all he had, the Lord proved this accusation to be false; and Job came out of the furnace, greatly purified. The apostle James says, " My brethren, count it all joy, when ye fall into divers temptations ; knowing this, that the trying of your faith vvorketh patience." If the children of God were never tempted, they would never have an opportunity to prove the sincer- ity of their faith. But they have the blessed assur- ance, that God will not suffer them to be tempted above what they are able to bear, but will, with the 7* 78 HIS KNOWLEDGE. HE IS T\nCKED — CRAFTY. temptation, also make a way to escape, that they may be able to bear it. ('2.) Again ; the devil is 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 is hid to them that are lost. In whom the god of this world hath blinded the minds of them that believe not." 2. He has much knowledge. He knew the com- mand of God to our first parents, and therefore tempted them to break it. When those that were possessed 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 our Saviour. And as he has great experience in the world, he must have a great knowledge of human nature, so to be able to suit his temptations to the peculiar constitutions of individuals. 3. He is wicked. " The devil sinneth from the beginning." He is called the wicked one; or, by way of eminence, " The Wicked. ''' He is altogether wicked. There is not one good quality in his char- acter. 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 also represented as deceiving the nations. f Hence we are cautioned against the loiles of the devil. J 5. 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."^ *Gen. 3: ; Isa. 27: 1 ; Rev. 12: 9. t Hev. 20: 8. :£ph.6:ll. §JohQ8:^. HE IS 3LlLICI0rs. HIS DE\1CES. 79 6. He is malicious. As Satan is the enemy of God, 80 he hates everythino^ that is good. He is contin- ually bent on mischief. If his power were not restrained, he would introduce general disorder, an- anchy and confusion, into the government of God. He loves to ruin immortal souls : and he takes delight in vexing the people of God. Hence he is is called Destroyer * Adversary, Accuser, Tormentor, and Mur- der er.\ 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 all his arts, that we maybe on our guard against them. The apostle Paul says, " For we are not ignorant of his devices." 0, that every Christian could say so ! How many sad falls would be pre- vented ! I will mention a few of the devices of Satan, which are manifest both from the Holy Scrip- tures, and from the experience of eminent saints who have been enabled to detect and distinguish his secret workings in their own hearts. It is the opinion of some great and good men, that the devil can suggest thoughts to our nainds 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 recol- lection 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 some other one like it to our recollection, and that again * Abaddon signifies destroyer. tRev. 9: 11; 1 Pet, 5: S; Rev. 12: 10; Matt. IS:^; Joha 8: i4. 60 DEVICES OF SATAN- brings another, until we wander entirely from the Bubject before us, and find our minds lost in 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 poverty and affliction, he excites feelings of discontent, distrust, and re- pining. If we are of a melancholy temperament, he seeks to sour our tempers, and promote habitual sul- lenness and despondency. If naturally cheerful, he prompts to the indulgence of levity. In private de- votion, he stands between us and God, prevents us from realizing 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 foolish imaginations. When we have enjoyed any happy manifestations of God's presence, any precious tokens of his love, then he stirs up the pride of our hearts, and leads us to trust in our own goodness, and forget the Rock of our salvation. Even our deepest humiliations he makes the occasion of spiritual pride. Thus we fall into darkness, and thrust ourselves through with many sorrows. If we have performed any extraordinary acts of self-denial, or of Christian beneficence, 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 ex- cites a secret feeling of self-satisfaction and self-com- placency. He puts on the mask of religion. Often, during the solemn hours of public wotship, he be- guiles our hearts with 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 indUge in COUNTERFEIT GRACES. 81 peevishness, moroseness, harshness, and anger, or in levity and 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 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. Such impressions may be from the Spirit of God ; but they may also be from Satan. The fact that your religious feelings are not produced by yourself, but that they arise in your mind in a manner for which you cannot account, is no evidence, either that they come from the Spirit of God, or that they do not. There are many false spirits, which are very busy with people's hearts. As before remarked, Satan sometimes ap- pears to us like an angel of light. He is often the author of false comforts and joys, very much like those produced by the Holy Spirit. We are, there- fore, directed to " try the spirits, whether they be of God." Nor is it certain that religious feelings are holy and spiritual because they come with texts of Scripture, brought to the mind in a remarkable man- ner. If the feeling is produced by the truth contained in the Scripture so brought to the mind, and is, in its nature, agreeable to the word of God, it may be a spiritual and holy affection. But if it arises from the ap- plication of the Scripture to your own case, on account of its being so brought to your mind, you may be sure it is a delusion of the devil. He has power to bring Scripture to your mind when he pleases, and he can apply it with dexterity, as you see in his temptations of the blessed Saviour. Our own hearts are exceed- ingly deceitful ; and our indwelling corruptions will gladly unite with him in bringing false peace and comfort to our souls. Satan, no doubt, often brings the most sweet and precious promises of God to the minds of those he wishes to deceive as to their own good estate. But we must be satisfied that the promises belong to us, before we take them to our- 82 FALSE PEACE. THE HEART. selves. We have " a more sure word of prophecy," by which we are to try every impulse, feeling, and impression, produced upon our minds. Anything which does not agree with the written word of God does not come from him, for he " cannot deny him- self." Satan manages temptation with the greatest subtle- ty. He asks so little at first, that, unless our con- sciences are very tender, we do not suspect him. If he can persuade 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 persuade us to give place to him at all, he is sure to overcome us at last. We 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, honors, 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 sources 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 alli- ance 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 conversion 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 op- WATCH. 83 portunity to attempt regaining his lost dominion. Hence we are directed to " keep the heart ucith 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 is approaching from without, and no traitor is lurking 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." " Continue in prayer, and watch in the same, with thanksgiving." "Praying always, with all prayer and supplication in the Spirit, and icatching thereunto with all perseverance." " Let us watch and be sober." " Watch then in all things.''' Watch unto prayer." " Blessed is he that ivatcheth, and keepeth his garments, lest he walk naked, and they see hia 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 cor- respondence with them, we should be continually on our guard. Every moment we should be icatching^ both within and without. But such is the state of our hearts. Surely, no ordinary danger would have called forth from our Lord and his apostles such repeated warnings. AVe are directed to watch in all things. Keep a continual guard over your own heart, and over every word and action of your life. But there are particular seasons when we should set a double watch. 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 jbject before you. If the adversary can divert your mind on the way to that consecrated place, he 84 SPECIAL WATCHFULNESS. 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 Christians than when he sees them on their knees. He well knows the power of prayer ; and this makes him tremble. " Satan trembles when he sees The weakest saint upon his knees." Yon 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 upon your mind of something entirely foreign from what is before you. This is no doubt the temptation of Satan. If you are sufficiently upon your watch, you can ban- ish 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 promise, that if you resist the devil he will flee from you. These remarks apply both to secret prayer and public 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 souls ; for then the adversary seeks to stir up all the perverse passions of the heart. 5. Watch, also, when you feel remarkably cheer- ful. Satan will then, if possible, persuade you to WATCH THE TO^•GUE. 85 indulge in levity, to the wounding of your soul, and the dishonor of religion. 6. We have need of special watchfulness in pros- perity, that we forget not God ; and in adversiiy, 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. I know 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 honor of Christ. But Christ says, " Out of the abundance of the heart the mouth speaketh." God hates lip service. However, in the company of sinners and formal professors we are peculiarly ex- posed 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. ^Yatch 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 sin. " Let us lay aside every weight, and the sin which doth so easily beset us." ]\Tost persons have some constitutional sin, which easily besets them. Satan takes the advantage of this infirmity, to bring us into difficulty. 10. Finally, keep a constant watch over the imag- mation. Since this is the medium through which temptation comes, never suffer your fancy to rove without control. If you mortify this faculty of the soul, it may be a great assistance to your devotion. But, if you l^t it run at random, you will be led cap- tive by Satan at his will. Strive, then, after a sancti- 8 SELF-DENIAL. fied imagination, that you may make every power of your soul subservient to the glory of God. Your affectionate Brother. LETTER VII. Self-Denial. " If any man will come after me, let him deny himself, and take up his cross daily, and follow me." — Luke 9 : 23. My dear Sister, The duty of self-denial arises from the unnaturaJ relation which sin has created between us and God. The first act of disobedience committed by man 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 or chief object of his affections. And this is the case with all unregenerate persons. Their own happiness is the object of their highest wishes. They pursue their own selfish interests with their whole hearts. When anything occurs, the first ques- tion which arises in their minds is, " How will this affect me?" It is true, they may often exercise a kind of generosity towards others. But, if their mo- tives were scanned, it would appear that self-gratifi- cation 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 consists in the denial of this disposi- tion. And a moment's attention will show that noth- ing can be more reasonable. No individual has a right to attach to himself any more iraportaiiOQ than properly SELFISHNESS. 87 belongs to the station he occupies in the grand scale of being, of which God is the centre. It is by this station that his value is known. If he thinks himself of more consequence than the place he occupies will give him, it leads him to seek a higher station. This is pride. It is setting up the wisdom of the creature in opposition to that of the Creator. This was prob- ably the origin of the first act of disobedience. Satan thought himself entitled to a higher station in the scale of being than God gave him; therefore, he rebelled against the government of the Most Hi^^h This act of rebellion was 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 1 Take, for example, our own planetary sys- tem. If every planet should set up an interest sepa- rate from the whole, would they move on with such beautiful harmony ■ 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 set- ting up of private individual interests as supreme objects of pursuit, if permitted to take their course, would produce the same general confusion. This it has done, so far as it has prevailed. Its tendency is to create a universal contention among inferior beings for the throne of the universe, which belongs to God alone. But, the interests of God, if 1 may be allowed the expression, are identified 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 oiself. The religion of Jesus Christ strikes at the root of this selfish principle. The very first act of the new- born soul is a renunciation or giving up of self — the surrender of the whole soul to God. The entire dedi- 88 SELF-DENIAL ESSENTIAL. cation 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 God." " 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 again." " Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.''^ Self-denial is, then, an entire surrender of our own wills 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 persevering denial of every selfish gratification which comes between us and duty. It is a seeking of the glory of God and the good of our fellow-creatures, as the highest object of pursuit. In short, it is to " love the Lord our God with all our heart, soul, might, mind and strength, and our neighbor as ourselves." By carrying out this principle, in its application to the feelings, desires, and motives of the heart, and the actions of the life, we learn the practical duty of self-denial. This is a very important matter ; for the Scriptures most fully and clearly cut off all hope for such as are destitute of the true spirit of self-denial. Let us hear what our blessed Lord and Master says upon this subject. " He that loveth father or mother more than me, is not worthy of me ; and he that lov- eth 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 follow me. For, whosoever will save his life shall lose it ; and whoso- ever 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 be my disciple.''^ "He that loveth his life, shall lose it; and he that hateth his life in this world shall keep it unto life eter- nal." " If thy right eye offend thee, (or cause thee to offend,) pluck it out and cast it from thee." We must follow Christ. Here we are taught that, unless FOLLOW CHRIST. 89 we put away all self-seekins", and willingly surrender the dearest objects of our affections 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 opposi- tion to the will of God, or the interest of our fellow- beings. Every action must be brought to this test. Here is heart-work and life-work. Self must be de- nied in all our spiritual feelings, and in all our devo- tions, or they will be abominable in the sight of God. Here is work for self-examination. Every exercise of our minds should be tried by this standard. Again; we must deny self in all our conduct. And here we have the examples of many holy men, recorded in Scripture, with a host of martyrs and missionaries, but especially of our Lord himself, to show what influence the true spirit of self-denial exerts upon the Christian life. In the passage quoted above, our Lord expressly declares that, in order to be his disciples, we TansX. fol- low him. And how can this be done, but by imitating his example? He was willing to make sacrifices for the good of others. He led a life of toil, hardship, and suffering, and gave up his own life, to save sin- ners. His immediate disciples did the same. They submitted to ignominy, reproach, 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 everything else. Prefer the general good to your own private interest. Be willing to make personal sacrifices for the benefit of others. Carry this principle out in all your intercourse with others, and it will greatly increase your useful- ness. It will also really promote your own interest and happiness. There is nothing which renders a person so amiable and lovely, in the sight of others, as 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 ; 8* 90 SELF-DENIAL NOT OUTWARD. and he requires you to be ready to give up everything you have, and even life itself, if the same cause shall require 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 religion of some people seems to consist chiefly in denying themselves of lawful enjoyments ; and you will find them very severe and censorious towards others, for partaking freely and thankfully of the bounties of God's providence. This, however, is but a species of self-righteous mockery, characterized 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, how^ever, 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 requires the exercise of a self-sacrificing spirit. Your affectionate Brother. LETTER VIII. Public and Social Worship, and Sabbath Employments. "Not forsaking the assembling of ourselves together." — Has. 10: 25. " It is lawful to do well on the Sabbath days." — Matt. 12 : 12. " Call the Sabbath a delight, the holy of the Lord, honorable," — " honor him, not domg thine own ways, nor finding thine own pleas- ure, nor speaking thine own words." — Isa. 53 : 13. My dear Sister, The duty of public worship is clearly taught in the Holy Scriptures : 1. From the appointment of ona DUTY OF PUBLIC WORSHIP. 91 day in seven, to be set apart exclusively for the ser- vice of God, we may argue the propriety of assem- bling together, to acknowledge and worship him in a social capacity. God has made us social beings ; and all the institutions of his appointment contemplate us as such. The public worship of the Sabbath is pre- eminently calculated to cultivate the social principle of our nature. It brings people of the same commu- nity regularly together, every week, for the same gen- eral purpose. In the house of God all meet upon a level. 2. If we look forward from the institution of the Sabbath to the organization of the Jewish church, we find that God did actually establish a regular system of public worship. An order of men was instituted whose special business was to conduct the public wor- ship of God. After the return of the Jews from cap- tivity, social meetings, held every Sabbath, for public religious worship, became common all over the land. They were called synagogues * Although we have no particular account of the divine origin of these as- semblies, yet 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 as suit it to the clearer and more complete develop- ment of God's gracious designs towards sinful rnen. A new order of men has been instituted, to conduct public worship and teach the people. 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 affections. 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 *The term synagogue was applied both to the place of meeting and to llie congregation assembling for public worship, as the term church is now used. 92 EXAMPLES OF HOLY BIEN. evident, then, that the private reading of the best books, though highly useful, cannot answer the end and design of public worship. 3. The duty of public worship may be inferred from the fitness and propriety of a public acknowl- edgment of God, by a community, in their social capacity. 4. This duty is enforced by the example of holy men of old ; but especially of Christ and his apostles. David took great delight in the public worship of God's house. " I\Iy 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 sanctuari/." " I tcent into the sanctuary of God; then understood I their end." "Lord, I have loved the habitation of thy house^ and the place where thine honor dwelleth." "7 went ivith them to the house of God, with the voice of joy and praise, with a multitude that kept holy day." *' We took sweet counsel together, and walked to the house of God in company. ^^ " I will dwell in the house of the Lord forever." "One thing have I desired of the Lord, that will I seek after ; that I may dwell in the 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 has expressed, in strains of sweetest melody, the experience of Christians in all ages. Delight in the worship of God's house may be regarded as one of the tokens of the new birth. If you are destitute of this feeling, you have reason to form sad conclusions respecting the foundation of your hopes. But, the example of Jesus is very clear on this point. "And he came to Nazareth, where 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 attending regularly upon the public worship of God in the synagogue of Nazareth, where he had been brought up. This was the first time he had been EXA-AIPLE OF CHRIST. C0XCLUSI0X3. 93 there, after the comtnencement of his ministry ; yet he went into the synagogue on the Sabbath day, as his custom icas ; evidently showing that he had always been in the habit of doing so. Again ; after the cru- cifixion of our Lord, we find the disciples regularly assembling together upon the Jiist day of the week, which is the Christian Sabbath. And Jesus himself honored these assemblies by his presence, after his resurrection. That this practice continued to be ob- served by the churches founded by the apostles, is evident, from the frequent allusions to it in the Acts, and in the writings of Paul. Paul preached at Mace- donia upon the first day of the week, when the disci- ples came together to break bread. In the sixteenth chapter of his first epistle to the Corinthians, he gives directions for taking up collections for the poor saints on the first day of the week; which evidently 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 regulate their con- duct when they ''-come together in the church^ Again ; he exhorts the Hebrews " not to forsake the assembling of themselves together.'''' From all these passages, I think the inference is plain, that, under the direction of the apostles, the public worship of God, upon the Sabbath, was observed in the primitive churches. And this is confirmed 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 following conclusions : 1. It is the imperative duty of every person to attend regularly upon the public worship of God, unless prevented by circumstances beyond his control. God has appointed public worship, consist- insf of devotional exercises and the preaching of his Word, as the principal means of grace, for edifying his people, and bringing lost sinners to himself. We cannot, therefore, excuse ourselves for not waiting upon these means ; nor can we expect the blessing of 94 SIN OF NEGLECTING PUBLIC WORSHIP. God upon any others which we may substitute in their place. 2. This duty remains the same, even under the ministry of a cold and formal pastor, provided he preaches the essential doctrines of the gospel. If he denies any of these, his church becomes the synagogue of Satan, and therefore no place for the child of God. This conclusion is drawn from the practice of Christ himself. He attended habitually upon the regularly constituted public worship of the Jews, although there appears to have been scarce any signs of spiritual worship among them. The Scriptures were read — the truth was declared ; yet all was cold formality — a mere shell of outside worship. 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 is of an ordinary character, and not very full of in- struction, or when the manner of the preacher is disa- greeable, people are frequently tempted to think they can improve their time better at home, in reading, meditation, and prayer. But this is a very great mis- take, unless they can spend the Sabbath profitably without the presence of God. If, as I think I have already shown, 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. Remember, this is the condition of the promise, '■'■ If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." When, therefore, we are living in sin, or in the neglect of duty, (which is the same thing,) God will not hear our prayers. " If I regard iniquity in my heart," says the psalmist, " the Lord will not hear me." Again ; it is the regular ministration of his word in the sanctuary, that God most eminently blesses for the growth of Christians and the conver- sion of sinners. And when the appointed meana of ITCHING EARS. 95 grace are slighted, can any one expect the blessing- of God ? Will he bless the means which you have de- vised, and preferred to those of his own appointment? Do not, then, neglect the habitual and regular attend- ance upon the public worship of God, whenever there is a properly conducted assembly of orthodox Christ- ians within your reach. I would not dare neglect this, even if the reading of a sermon were substituted for preaching. Having, as I think, proved the obligation to attend public worship, I will now notice a few particulars respecting the performance of the duty. 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 min- istry. Do not indulge yourself in going from place to place, to hear this and that minister. This will give you " itching ears^''^ and cultivate a love of novelty, and a critical mode of hearing, very unfavorable 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. Every min- ister has some plan. He adapts his preaching to the peculiar state of his own people, and frequently pur- sues a chain of subjects in succession, so as to present a complete view of the great doctrines of the Bible. Whenever you absent yourself, you break this chain, and lose much of your interest and profit in his 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 assistance which most pastors receive from strangers will furnish as great variety as you will find profitable. 2. B& punctual in attending at thQ stated hour of 96 PUNCTUALITY. fublic tuorship. This, though of great importance, ii sadly neglected by most congregations. Punctualit* is so necessary in matters of business, that a man i hardly considered honest, when he fails to meet his friend at the hour of engagement. And why should it be thought of less consequence to be exact and punctual in our engagements with God than with man 1 The person, who enters the house of God after the service has commenced, greatly embarrasses the preacher, and disturbs the devotions of others. Be- sides, he shows great want of reverence for the sacredness of the place, time, and employment. " God is greatly to be feared in the assembly 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 commencement of worship. As precious as time is, it would be much better to lose a few moments, than to do so much injury. But this time need not be lost. You require a little time, after entering the house of God, to settle your mind, and to lift your soul, in silent prayer, to God for his blessing. 3. Several things are necessary to be observed, in order to wait upon God, in the sanctuary, in a proper manner : — (1.) Go to the house of God with a prepa- ration of heart. First visit your closet, and implore the influences of the Holy Spirit, to prepare your heart for the reception of the truth, and to bless it to your own soul and the souls of others ; and, if possi- ble, 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 j'our mind during public worship. (2.) When you approach the house of worship, remember that God is there in a peculiar manner. He has promised to be where two or three shall meet in his name. It is in the assembly of his saints, that he SPIRITUAL WORSHIP. 97 makes kno\\-n the power of his Spirit. As you enter his house, endeavor to realize the solemnity of his presence, and walk softly before him. Avoid care- lessness of demeanor, and let your deportment indicate the reverence due to the place where " God's honor dwelleth." " Keep thy foot, when thou g^oest to the house of God." But, above all, avoid that indecent practice of whispering and conversation in the house of God. Before service commences, it unfits the mind for the solemn employments in which you are about to engage. After the congregation is dismissed, it dissipates the impression received. When seated in the place of worship, set a watch over the senses, that your eyes and ears may not cause your mind to wander upon forbidden objects. There is great dan- ger that the attraction of persons, characters and dress, may dissipate every serious thought with which you entered the sanctuary. By this micans, you will lose the benefit of the means of grace, and bring lean- ness upon your soul. Again ; set a watch over your imagination. This is a time when Satan is particu- larly busy in diverting the fancy ; and, unless you are doubly watchful, he will 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 afiected by the various exercises of public worship. 4. Unite in spirit with the devotional part of the ser- vice. " God is a Spirit ; and they that worship him must worship in spirit and in truth." Be particularly careful that you do not mock God in singing. This part of worship, I fear, is too often performed in a heartless manner. Try to sing with the spirit, as well as the understanding. And whenever you come to anything in the language of the psalm or hymn which you cannot adopt as your own, omit it. If you sing before him what you do not feci, you lie to him in your heart. And you know, by the terrible exam- ple of Ananias and Sapphira, how God regards this 9 98 HEARING. sin. In prayer, strive to follow, in your heart, 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 con- gregation and the world. In all the exercises of public worship, labor 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 manfully. Be not discouraged, though you may be many times foiled. If you persevere in the strength of Jesus, you will come off conqueror at last. 5. " Take heed hoio you hear." (1.) Consider the speaker as the ambassador of Christ, sent with a message from God to yourself. For such truly is every evangelical minister of Christ. (2.) Diligently compare the doctrines, which you hear from the pul- pit, with the Holy Scriptures, and receive nothing which does not agree with them. The figure used in the passage referred to, (2 Cor, 5 : 20,) is borrowed from the practice of one government sending a person on a particular errand to another. The analogy in this case, however, does not hold good throughout. It is like a sovereign sending an ambassador to persuade rebels against his government to submit to him, and accept of pardon. But, in such a case, it would be possible, either for some person, who was not sent, to deliver a false message in the name of the king, or for one who was really sent, to deliver a different mes- sage from the one sent by him. So it is in relation to preachers of the gospel. There are many, whom Christ has never sent, who are spreading abroad lies over the land ; and there are others, really sent by Christ, who have, in some respects, misapprehended his meaning, and therefore do not deliver his message just as he has directed. But, our blessed Lord, fore- seeing this, has wisely and kindly given us a check booh, by which we may discover whether those who speak in hi.s name tell the truth. Hence we are com- manded to "search the Scriptares," and to "trv FAULT-FINDIXG. 99 the spirits, whether they be of God." And the Be- 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. (3.) Beware of a fault-finding spirit. There are some persons, who indulge such a habit of finding fault with preaching, that they never receive any ben- efit from it. Either the matter of the sermon, the apparent feeling of the preacher, or his style and man- ner of delivery, does not suit them, and therefore they throw^ away all the good they might have obtained from his discourse. Remember that preachers 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 infirmities. 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, because it does not suit his capricious notions ? Surely, you would say he did not deserve to have any. But, if your minister is cold and formal, and does not exhibit the truth in a clear, pointed, and forcible manner to the conscience, mourn over the matter in secret, before God. You will do no good by making it a subject of common conversation. It will lead to the indulgence of a cen- sorious spirit, to the injury of your own soul, and the wounding of the cause of Christ. If you speak of it at all, let it be in a spirit of tender concern for the welfare of Zion, to some pious friends, who will unite with you in praying for your pastor. You recollect the conversion of Dr. West,* in answer to the prayers of two pious females. So you may be instru- mental in reviving the heart of your pastor. ('!.) * See page 64. 100 SELF-APPLICATION. Hear with self -application. From almost any passage in the Bible the Christian may draw a practical lessoa for himself. Some truths may not be immediately applicable to your present circumstances ; but thej are, nevertheless, calculated to affect your heart. Even a sermon, addressed exclusively to impenitent sinners, is calculated to rouse up the most intense feelings of the Christian's soul. It reminds him of the exceeding- wickedness of his past 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 perishing sinners. Strive to bring home the truth, so far as it is applica- ble to yourself, in the most searching manner. Ex- amine your own heart diligently, that you lose nothing which belongs to you. (5.) Do not hear for others. Let every one make his own application of the truth. Many persons are so intent on finding garments for others, that they lose their own. (6.) Hear icith a prayerful frame of mind. If any part of the discourse is intended for professors of religion, let your heart continually ascend to God, for the Holy Spirit to apply it to your own heart, and to the heart of every Christian present. If any part of it is designed for impenitent sinners, let your soul put forth an agony of prayer, that it may be blessed for their conversion. (7.) Remember and practise what you hear. This is of great importance ; and, unless you attend to it, every other direction will be of little avail. Intimately connected with public worship are social meetings for prayer. We have examples of these in the primitive church. The disciples met for prayer ten days in succession before the outpouring of the Holy Spirit on the day of Pentecost. When the apostles returned from before the council, they held a prayer-meeting, and the place was shaken where they were assembled. When Peter was imprisoned, the church assembled for prayer in the night; and an angel delivered him out of the prison. We read of a place by the river side, where prayer was " wont ta FEMALE PRAYER-MEETIXGS. 101 be made," And at Miletus, Paul attended a precious prayer-meeting with the elders of the church of Ephe- sus. These meetings have been maintained among evangelical Christians in every age. They are the life of the church. They are the mainspring of hu- man agency in all revivals of religion. Without a spirit of prayer, sufficient to bring God's people to- gether 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 where prayer is "wont to be made." But it will not do to follow our feelings at all times, because they are variable. Be governed in everything by religious principle. If there are prayer-meetings in the place where you reside, make it a matter of conscience to attend them. Let no slight excuse keep you from the house of prayer. Especiai^", never let company prevent your attend- ance upon these meetings. There is a time for visit ing ; but to prefer the company of mortals to that of the living God is most unwise ; and if but two or three are really met for the purpose of holding com- munion with Christ, they have his promise that he will be with them. In relation to punctuality, prep- aration, watchfulness, &c., the remarks already made in relation to public worship apply with equal force to social prayer-meetings. But, in addition to the ordinary prayer-meetings, I would recommend to you always to attend a praying circle of females. Female prayer-meetings have often been blessed to the reviving of God's work ; and if, by the grace of God, you are enabled to offer up the prayer of faith, your influence may thus be felt to the remotest parts of the earth. In relation to the duties of that portion of the holy Sabba.th not employed in public worship, it naturally divides itself into two parts : I. The duty ice owe to the souls of otiiers. We are bound to follow the ex- ample of Christ, so far as it is applicable to the station we hold in his kingdom. If we examine his life, we shall find that the love of souls was everywhere pre- 102 THE SABBATH SCHOOL. dominant. It was for this that he condescended to be made flesh, and dwell among- us. It was for this that he labored and toiled. For this he suffered, bled, and died. If we can, in any manner, be instrumental in saving souls, the love of Christ must constrain us to do what ive can. If we have not his Spirit, we are none of his. No one, with the love of Jesus burning in his breast, can look upon dying sinners around him, without feeling anxious to do something for their salvation. The Sabbath school opens a wide field of usefulness. Here every Christian, male and female, may become the pastor of a little flock. Such, truly, is the relation between a Sabbath school teacher and his class. He is appointed to watch for their souls. This is no ordinary office. It is one of high responsi- bility. The Sabbath school teacher becomes an am- bassador of Christ to the little flock entrusted to his care. Every one of their souls is worth more than the world. I shall offer no argument to persuade you to engage in this work, because I know your heart is in it, and I cannot see how any Christian can need urging to such a delightful employment. I only wish to stir up your zeal in the cause, and give a few plain and prac- tical directions respecting this highly important duty. In doing this, it is necessary to consider the end and object of Sabbath school instruction. This is nothing less than the conversion of the children, and their subsequent preparation for usefulness in the church of Christ. To this end, three things are indispensably requisite : 1. That the children should have a clear and distinct knowledge of those great though simple truths of God's word, which teach them their lost and ruined condition by nature, and the way of salvatitjn revealed in the gospel. Without this, they cannot become the subjects of renewing grace ; for this work is carried on in the heart, through the instrumentality of God's word. These truths must, therefore, be so illustrated, simplified, and brought down to their ca- pacities, that they will see their application to them- WHAT IS TO BE DONE. 103 sel"«?s, and learn from them their own immediate duty. 2. That this great end may be accomplished, it is necessary that the Holy Spirit should apply the truth to their consciences, and incline them to embrace it. For even young sinners are so depraved that they will not listen to the most tender and melting invita- tions of God's word, nor accept the offers of mercy and salvation in the gospel, until their dispositions are changed by the power of the Holy Ghost. 3. To prepare them to become laborers in the vineyard of the Lord, it is not only necessary that they should be converted, but that they should srow in grace, and in the hnoidedge of our Lord Jesus Christ. I have already shown what an intimate con- nection there is between high spiritual attainments and eminent usefulness, and between a knowledge of truth and the work of sanctification in the heart. But energy of mind, and habits of deep thought and close study, are of great importance, as talents to be em- ployed in the service of God. These must also be cultivated in the Sabbath school. Let it, then, become a subject of anxious inquiry how you may be instrumental in promoting these sev- eral objects, so necessary to the great end you have in view. In this matter, the following directions may be of service to you : — 1. Labor to obtain a dear, full, and discriminating view of gospel truth yourself. This is indispensable, if you would impress the same upon the minds of others. If your general views of truth are obscure, indefinite, and unsatisfactory to yourself, your in- structions will be of the same character. 2. Study to become skilful in the sacred art of so communicating divine truth to children, that they ivill understand it. Little as this may be esteemed, it -is one of the most valuable talents you can possess. I know of no other which females can so profitably em- ploy in the service of Christ. On this subject, 1 will •ffer the Ibllowing suggestions : — 104 PREPARATION. (1.) Study the juvenile mind. Observe the prin- ciples by which it is developed and called forth into action. See how you can apply these principles to effect the object in view. Be familiar with children. Become acquainted with their language and modes of thinking ; and strive to adapt yourself to their ca- pacities. (2.) Use such helps as you can ohtain. There are many works published on the subject of education, which develop important principles, of great use in communicating knowledge to the young. Some of tliese are especially designed for Sabbath school teach- ers. Study them with diligence ; treasure up all useful hints, and apply them in practice. (3.) Aim at drawing out the minds of the children, and teaching them to study and think, with clearness and precision, for themselves. There is a great differ- ence between conversing with children and talking to them. By the former, you call their minds into ex- ercise, and get hold of their feelings. Thus you will secure their attention. But the latter will be much less likely to interest them ; for, being the recipients of thought, instead of thinking for themselves, they participate less in the exercise. By engaging them in conversation, and leading that conversation in the investigation of truth, you teach them to think. The mental discipline which this calls forth, is a matter of no small consequence. It may have an important bearing upon their whole future characters. If we simply explain to a child the meaning of a passage of Scripture, the whole benefit lies in the instruction he receives at the time. But, if we show him practically how to ascertain the meaning himself, and bring him under the mental discipline which it requires, we give him a kind of key to unlock the meaning of other passages. By an ingenious mode of catechizing, children's minds may be led to per- ceive and understand almost any truth, much more distinctly and clearly than by any direct explanation which a teacher can make. By catechizing, I do not PERSONAL APPLICATION. 105 mean the repeating of catechisms ; but the calling- out of their minds upon any Scripture truth that may be before them, by a series of simple questions, leading them to see the truth as though they had discovered it themselves. I'his is a subject well worthy of your prayerful at- tention. Remember that you are dependent upon the Holy Spirit for the proper direction of the powers of your mind. Pray, then, for clearness of perception, and discrimination of judgment, that you may under- stand the truth ; and for skill to communicate it to your class. Study every Sabbath school lesson in your closet, with these ends in view. Persevere in your efforts till you become mistress of the art of teaching. 3. Let your own heart be affected with the truth you are endeavoring to teach. Upon this, so far as your instrumentality is concerned, greatly depends your success. Unless you feel the force of the truth your- self, it will be very difficult for you to convince the children that you are in earnest. While preparing the lesson, in your closet, try to obtain a realizing sense of the personal interest which you and your class have in the subject you are contemplating. See what bearing it has upon your and their eternal des- tiny ; and pray for the Holy Spirit to impress it pow- erfully upon your heart. Always, if possible, spend a little season in your closet, as an immediate prepar- ation for the duties of the Sabbath school. Get your .heart refreshed, in view of the practical truth con- tained in the lesson ; and go before your class deeply impressed with its solemn import. 4. Make a -personal application of the practical truths contained in the lesson ; and embrace frequent opportunities of conversing separately and privately with every one of your scholars, in regard to their religious feelings. If they give no evidence of piety, explain to them the duty of immediate repentance and submission to God, and urge them to perform it with- out delay. Do this, under the solemn impression that 106 SEEK THE BLESSING OF GOD. it may be your last opportunity, and that you will soon meet them at the judgment-seat of Christ. If you have reason to believe their hearts have been renewed, show them the importance of high spiritual attainments. Urge upon them the duties of watchful- ness, self-examination, studying the Scriptures, and prayer. Show them also the necessity of carrying out their religion into every action of their lives. Show them that the design of religion is to make them better ; to give them better dispositions ; to keep them humble ; and make them more amiable, obedient, and dutiful in everything. Teach them also the great importance of improving their minds, while young, to fit them for the service of Christ. You may have before you some future Harriet New- ell, or Mrs. Judson, who may willingly surrender all the comforts of this life to carry the glad tidings of salvation to the benighted heathen. 5. Be earnest and importunate for tJie Holy Spirit to bless your labors. Without this, all your efforts will be in vain. Feel continually that you are but an instrument in the hand of God ; and that all your success must depend upon him. Yet he has promised to give his Holy Spirit to them that ask him. Let no day pass without presenting before the throne of grace every individual of your class : endeavor to remember as particularly as possible the peculiar circumstances and feelings of each. Visit them as often as you can ; and, if possible, persuade them to meet with you once a week for prayer. But make no effort in your own strength. Search well your motives, and see that self-seeking has no place in your heart. If you seek the conversion of your class, that you may be honored as the instrument, you will be disappointed. God 7nust be glorified in all things. II. There are also duties that we owe to God, in private, which ought to occupy a portion of the holy Sabbath, In the present age, w^hen so much of the Lord's day is spent in attendance upon public worship and the Sabbath school, there is danger that secret PRIVATE DUTIES. 107 communion with God will be neglected ; and thus, like the tree with a worm at its root, the soul will wither under the g-enial rain and sunshine of the gos- pel. With a tew practical directions on this point, I shall close this letter. 1. Spend as large a portion as possible of the inter- vals of public duties in your closet. The time thus spent should be employed principally in the devotional reading of the Holy Scriptures ; meditation, for the purpose of getting your own heart affected with divine truth ; self-examination, and prayer. If you have very much time to spend in this way, you may employ a part of it in reading some devotional book ; but I think our reading on the Sabbath should be principally con- fined to the Scriptures. But prayer should be frequent, and mingled with everything. 2. Spend no part of the Lord^s day in seeking your men ease or pleasure. We are required to turn away our feet from finding our own pleasure on God's holy day. All our time is the Lord's ; but the Sabbath is his in a peculiar manner. On other days of the week he allows us to do our own work. But on this day we must do his work only. There is no room, then, for the indulgence of idleness, indolence, or sloth, upon the Sabbath. The duties of this holy day are such as to require the active and vigorous exercise of all our faculties. That you may not, then, be tempted to indulge in sloth, use every means in your power to promote a lively state of your bodily energies. Make all your preparations on the afternoon of Satur- day. Spend a portion of the evening in devotional exercises, for the purpose of banishing the world from your mind, and bringing it into a heavenly frame ; and retire to rest at an early hour. By this means, your animal powers will be refreshed, and you will be prepared early to meet the Lord, on the approach of his holy morning. 3. Watch over your thoughts. The Sabbath is a season when Satan is exceedingly busy in diverting our thoughts from holy things. Evil thoughts also 108 MEDITATION. Proceed from our own depraved hearts. But the jord's day is as really profaned by vain and worldly thoujjhts, as by the labor of our bodies. O, if we could realize this, how much food should we find for bilier rej)entance in the thoughts of a single Sabbath ! Strive, then, to '' bring into captivity every thought to the obedience of Christ." " I hate vain thoughts," sa^^s the Psalmist ; " but thy law do I love." 4. Sit a guard over your lips. Conversing about the affairs of the world, is a direct breach of the holy Sabbath. But we are not only required to refrain from worldly and vain conversation, but from speak- ing our own words. All unprofitable conversation, even though it be about the externals of religion, should be avoided. It has a tendency to dissipate the mind, and to remove any serious impressions which the truth may have made. Our thoughts should be fixed on divine things, and our conversation should be heavenly. We are not only required to refrain from finding our own pleasure, speaking our own words, and doing our own ways ; but we are to " call the Sabbath a delight, the holy of the Lord, honorable." And so will every one regard God's holy day, who lives in the lively exercise of spiritual affections. Your affectionate Brother. LETTER IX. Meditation. "Meditate upon these things." — ! Tim, 4; 15. Mv DEAR Sister : The subject of this letter is intimately connected w^ith that of the last ; and in proportion to your faith- fulness in the duty now under consideration, will be your interest in the word and worship of God. Re- JIEDITATION. 109 lig-ious meditation is a serious, devout and practical thinking of divine things ; a duty enjoined in Scrip- ture, both by precept and example ; and concerning which, let us observe, 1. Its importance. That God has required it, ought t3 be a sufficient motive to its performance. But its inseparable connection with our growth in grace mag- nifies its importance. It is by " beholding the glory of the Lord," that we are " changed into the same image." And how can we behold his glory, but by the spiritual contemplation of his infinite perfections ? Again : the word of God is " a lamp to our feet ; ' ' but if we do not open our eyes to its truths, how can they guide our steps 1 It is only by the practical con- templation of these truths, that our souls can come into communion with them, drink in their spirit, and be guided by their precepts. Hence, the intimate con- nection of this devout exercise with growth in grace. 2. The tiine mid manner of Meditation. It should be constant. Our minds and hearts should be so ha- bitually fixed on heavenly things, that, after having been necessarily employed about our worldly affairs, our thoughts will voluntarily revert back to spiritual things, as to their proper element. Their tendency should be upward. Speaking of the godly man, Da- vid says, " in his law doth he meditate, day and night." " how love I thy law," says the Psalmist; " it is my meditation all the day.''^ You may, perhaps, find it profitable to select a subject every morning for med- itation during the day ; and whenever your thoughts are not necessarily occupied with your ordinary em- ployments, turn them to that subject. Labor after clear and practical views of the truth ; and see that your heart is affected by it. One of the most difficult points of Christian experience is, to keep the mind habitually upon heavenly things, while engaged in worldly employments, or surrounded by objects which affect the senses. Satan will be continually seeking to divert your mind ; but do not be discouraged by hia assaults. The Bible saints were fervent in spirit, even 10 110 TIME OF MEDITATION. while engaged in business ; and v/e have accounts of pious persons in every age, who have been like them. A heavenly mind is worth the labor of years. Do not rest till you obtain it. Meditation should also be mixed with the reading of God's word. It requires the closest meditation to understand the Holy Scrip- tures, and apply them to our hearts. But, it is also necessary to set apart particular seasons of retirement for fixed and holy meditation. This position is warranted by Scripture. Holy men of old embraced the most favorable opportunities for this devout exercise. Isaac went out into the field to meditate in the stillness and solemnity of the evening. David sometimes chose the calmness of the morning. At other times, he fixed his thoughts in holy medita- tion, during the wakeful hours of the night. "1 remember thee upon my bed, and meditate on thee in the night-watches." " Mine eyes prevent the night- ivatches, that I might meditate in thy word." But, lest the adversary should get the advantage of you, fix upon regular seasons for this sacred employment. Select some subject, and think upon it deeply, sys- tematically, practically, and devoutly. System is a great assistance in everything. We can never obtain clear views of any complex object, without separately viewing the various parts of which it is composed. We cannot see the beautiful mechanism of a watch, nor understand the principles which keep it in motion, without taking it in pieces, and viewing the parts sep- arately. So, in contemplating any great truth, which contains many different propositions ; if we look at them all at once, our ideas will be confused and im- perfect ; but if we separate them, and examine one at a time, our views will be clear and distinct. Our meditation must be practical, because e\ery divine truth is calculated to make an impression upon the heart ; and if it fails of doing this, our labor is lost Make, then, a direct personal application of the truth, on which your thoughts are fixed. But, our medita- tions must also be devo They must all be mixed SUBJECTS OF 3IEDITATI0X. Ill with prayer. As an example of what I mean, exam- ine the 119th Psalm. There the Psalmist, in the midst of his meditations, was continually lifting up his soul in prayer. His devout aspirations are breathed forth continually. Your success in this exercise, and the profit you derive from it, will very much depend on the manner you observe this direction. 3. The subjects of Meditation. The word of God furnishes abundant matter for meditation. This was the constant delight of the Psalmist. The 119th Psalm consists almost entirely of meditations upon the word of God. But, in your regular seasons of fixed and solemn meditation, you will find assistance and profit from fixing y^ur mind on some particular por- tion of divine truth ; and carrying it out in its various relations and applications. That these subjects may be always at hand, without loss of time in selecting and arranging them, I here suggest a considerable variety of topics, with references to passages of Scripture cal- culated to illustrate or enforce the subjects. It is not designed that you should confine yourself strictly to these, but to use them as an aid to your own efforts. They are intended as mere suggestions, and are there- fore both imperfectly stated and partially carried out. One great difiiculty, in this exercise, is, always to be able to fix the mind on some portion of truth, in such a manner as to secure variety, and to contemplate truth in its proper proportions. And probably this kind of meditation is often neglected, for want of time to select a subject, and fix the attention upon it. If Christians were always in a lively frame, perhaps this would not be necessary. The mind would spontane- ously revert to spiritual things. But, humiliating as is the fact, it is nevertheless true, that our minds are often dull upon those subjects which ought always to operate as the touchstone of spiritual feeling. Yet, as right feelings can be produced only in view of truth, the way to overcome this dulness is to direct the attention to objects calculated to call forth these emo- tions. 112 CHARACTER AND ATTRIBUTES OF GOD. 1 have arranged these subjects in such a manner, that, if taken in course, they Avill lead to the contem- plation of divine truth, with some reference to its proper proportions, ahhough they do not completely cover the ground. Any particular topic, however, can be selected, according to the circumstances or inclina- tion of the individual. Many of the subjects are divid- ed under various heads ; and, in some cases, one or two heads may perhaps be found sufficient for one season of meditation. I. CHARACTER AND ATTRIBUTES OF GOD. 1. Self-existence — heing underiged. How this can be proved from reason. How this truth is recognized in Scripture. Ex. 3 : 14. Rev. 1 : 8. Jer. 10 : 10. Dan. 6 : 26. All other existence derived from him. Ps. 33 : 6. John 1 : 3. Col. 1 : 16, 17. Heb. 11 : 13. Practical Refections. (1.) Ps. 53: 1, f. c, (2.) Isa. 29 : 16, 1. c. 45 : 9, 10. Rom. 9 : 20, 21. (3.) Ps. c. 3, 4. Isa. 43 : 7. Dan. 5 . 23, 1. c. 2. Eternity and Inunutahility of God. How one of these involves the other. How these attributes can be discovered by reason. How by Scripture. Gen. 1:1. Deut. 32: 40. Ps. 90: 2. 102: 24—27. Mai. 3 : 6. Heb. 13 : 8. Jas. 1 : 17. Rev. 1 : 4. 22: 13. Consider these attributes separately : — (1.) Eter- nity — being without beginning or end — ever being. (2.) Immutability — subject to no change in his man- ner of being, his perfections, his thoughts, desires, purposes, or determinations. Practical Refections. (1.) How God appears to us in view of these attributes. (2.) How necessary they are to the character of the Supreme Ruler. (3.) How these attributes make God appear to the sinner. (4.) How to holy beings. (5.) What encourage- ments to prayer. Suppose God were changeable in his character, feelings, and purposes, what confidence OMNIPOTENCE AND INDEPENDENCE OF GOD. 113 could be reposed in his promises? (6.) What feel- ings these attributes should inspire. 3. Omnipresence and Omniscience of God. (1.) Contemplate knowledge without limit, and presence without bounds. (-2.) How these attributes are man- ifest from the works of creation. (3.) How declared in the Word of God. Ps. 139 : 1—12. Jer. 23 : 24. Ps. 147 : 5. Isa. 40 : 28. Solemn Thoughts. (1.) In what light God is man- ifested by these attributes. (2.) How necessary these attributes to the Supreme Governor and righteous Judge of all. (3.) No individual so small or unim- portant as to escape the attention of such a being. Matt. 10 : 29, 30. Practical Reflections. (1.) Danger of forgetting or losing a sense of the presence of God. Ps. 9 : 17. 50 : 22. (2.) What feelings should be inspired in view of these attributes. Ps. 4 : 4. Heb. 4 : 13. (3.) How sinners should feel in view of them. Job 34 : 21, 22. Prov. 5: 21. 15: 3. Jer. 16 : 17. Amos 9 : 2, 3. (4.) What emotions these attributes should excite in the hearts of God's children. 2 Chron. 16 : 9, f. c. (5.) How these attributes will appear in the day of judgment. 4. Omnipotence and Independence of God. (1.) How the omnipotence of God is manifested by the works of creation. Job, chapters 38 — 11, Reflect on the works of creation as a whole, and minutely and particularly, and also how they were made. Gen. 1 : 3, 6, 9, 11, 14, 20, 24, 26. (2.) How the indepen- dence of God is manifested by his works. Creative power must be underived. (3.) How the omnipo- tence of God is displayed, in his upholding and gov- erning all things . (4.) How this attribute is declared in Scripture. ^Gen. 17 : 1. 18 : 14. IMatt. 19 : 20. (5.) How omnipotence proves independence. Practical Reflections. (1.) How God is hereby qualified to be the Supreme Ruler. (2.) The condi- tion of sinners, while they remain at enmity with such a being. Deut. 32 : 41. (3.) How Christians should 10* 114 BENEVOLENCE AND JUSTICE OF GOD. feel, in view of this. Ex. 32 : 32. Rom. 9 : 2, 3. (4.) What they ought to do. Acts 20 : 31. Jas. 5 : 20. Jude 23. (5.) Feelings of those who can view such a being as their Friend and Father. Rom. 8 : 28, 38, 39. 1 Cor. 3: 22, 23. (6.) Appropriate emotions on contemnlating the omnipotence of God. Job 11 : 7, 8. 26 : 14. Ps. 145. 5. Benevolence of God. God is essentially benevo- lent. 1 John 4:8. (1.) How the benevolence of God is exhibited to us by the light of reason. (2.) How by his works of creation and providence. (3.) By Revelation. Firsts by direct assertion. Exod. 34: 6. Ps. 145: 9. Nah. 1: 7. Matt. 5: 45. Second, by the character of his law. Ps. 19 : 7, 8. Matt. 22: 37—39. Rom. 7: 12. Third, by the work of redemption. Jolm 3 : 16, 17. Inferential Thoughts. (1.) The benevolence of God without bounds. (2.) Always active (3.) It constitutes his whole moral character. (4.) A being of infinite benevolence must prefer the greater good to the less, and the supreme good above all. (5.) Such a being must love the same disposition in his creatures, and hate the opposite. Practical Refections. (1.) How odious selfishness must be in the sight of God. (2.) Sinners directly opposed in their characters and feelings to God. Exod. 20 : 5, 1. c. Rom. 8 : 7. (3.) The exceed- ing great evil of sin, as committed against infi- nite benevolence. (4.) The ingratitude and base- ness of sinners. (5.) What the goodness of God should lead them to. Isa. 30 : 18. Rom. 2 : 4. (6.) What emotions the contemplation of the good- ness of God should excite in the hearts of his children. ■Ps. 118. Isa. 63: 7. Eph. 5: 20. (7.) How we may apprehend the goodness of the Lord. Ps. 107 : 43. 6. The Justice of God. (1.) What justice is: First, as exercised by intelligent beings, whose rela- tions will admit of mutual giving and receiving ; Second, as exercised by a ruler towards his subjects; THE TRUTH OF GOD. 115 Third, as relates to all actions, with reference to the general good. (2.) Which of these relations God sustains to the universe. (3.) The disposition which would lead him to act justly in all these cases. (4.) How God is just as respects himself (5.) As re- spects his creatures. (6.) How the justice of God may be seen from the light of reason, and from the system of his providence. (7.) How from the Sacred History. (8.) The positive declarations of Scripture. Deut. 32 : 4. Isa. 45 : 21. Zeph. 3 : 5. Rev. 15 : 3, (9.) From the revelation of a future day of right- eous retribution. Eccl. 12: 14. Acts 17: 31. 2 Cor. 5 : 10. Practical Reflections. (1.) How, by this attribute, God is qualified to be the Supreme Governor. (2.) How terrible this renders him to the wicked. Exod. 34: 7, 1. c. Heb. 10: 26—29. 12: 29. (3.) How suffering the guilty to go unpunished, without satisfaction and reformation, would be doing injustice to the universe. (4.) Why we ought to look with complacency and delight upon this attribute. 7. The Truth of God. (1.) His veracity; or a disposition always to speak according to the real state of things. (2.) Faithfulness; or a disposition to con- form his actions to previous declarations of his Word. (1.) How the truth of God may be proved by reason. First, from his Benevolence. Second, from his Independence and Immutability. TJiird, from the excellence of truth and the turpitude of falsehood. Fourth, from the estimation in which truth is held by the intelligent creatures he has made. (2.) How proved from the Scriptures. First, by direct declarations. Exod. 34 : 6, 1. c. Ps. 117 : 2. 146 : 6, 1. c. Second, by the accordance of the histo- ries recorded in Scripture with the facts substantiated by other evidence. Third, by the predictions of events which have since been fuffilled. Fourth, from the doctrines contained in his Word. Fifth, by the agiee- ment of Scripture with itself. Sixth, by the fulfil- ment of promises, threatenings, covenants, &c., re 116 THE WISDOr.I OF GOD. corded in his Word. Seventh, other proofs, as they may be suggested to the mind. Practiced Reflections. (1.) How God is qualified by this attribute to be the moral governor of intelligent creatures. (2.) How necessary is faith to acceptance with God. Heb. 11:6. (3.) How odious to a God of infinite veracity must be the sin oiunhelief. 1 John 5 : 10. (4.) How terrible to the wicked this renders the threatenings of God's word. (5.) How valuable his promises to the righteous. (6.) At what an infi- nite expense God has sustained his truth, while par- doning rebels doomed to die. Ps. 85 : 10. Rom. 3:26. 8. The Mercy of God. (1.) What mercy is. (2.) Contemplate mercy as a disposition inherent in the Divine character. (3.) The only way in which mercy can be exercised by Him, towards those who have merited anger and punishment, consistent wdth the moral rectitude of his character, and the great ends of his government. Ps. 85 : 10. Isa. 53 : 5, 6, 10. Acts 4 : 12. 5 : 31. Rom. 3 : 25, 26. (4.) How this attribute is manifested in his providence. Matt. 5 : 45. (5.) How in his Word. Neh. 9 : 17. Ps. 3:8. Matt. 5:7. Rom. 5:6. (These two may em- brace several subdivisions.) (6.) Consider whether by the light of nature we could discover any possible way for God to exercise mercy towards the guilty. Practical Reflections. (1.) The loveliness and glory of this attribute. (2.) How we should feel in view of it. Ps. 118. (3.) The great guilt and danger of indulging an unmerciful or cruel disposition. Prov. 11: 17, 1. c. 21 : 13. Mark 11 : 26. Jas. 2 : 13. (4.) The advantage of being merciful. Ps. 18 : 25. Prov. 11 : 17, f. c. Matt. 5 : 7. Mark 11 : 25. 9. The Wisdom of God. (1.) What wisdom is. How it differs from knowledge. How from cunning or subtilty. Whether that is wisdom which does not design to accomplish a good end. Whether this is a natural or moral attribute, or both. (2.) How tha wisdom of God is manifested in the works of creation. DOCTRLXES. 117 1 5. 104. Prov. 3 : 19. Examine particular objects a id see how exactly everything is fitted for the end fc r which it is designed, and that a good end ; sucti as the seasons ; day and night ; provision made for the Vvants and for the comfort and pleasure of men and animals ; the body and mind of man ; the laws which govern the material world, carried out in a great vari- ety of ways ; iathe infinite variety, and yet extensive and convenient classification, of objects ; human lan- guages ; moral agency of intelligent beingrs, &c. (3.) The wisdom of God, as exhibited in his Word ; First, its perfect adaptation to the wants of the world ; its variety of authorship, style, matter, manner, &c.; Second, the truths revealed ; particularly the plan of redemption. Rom. 11 : 33. Practical Reflections. (1.) Ps. 48 : 14. (2.) The folly of setting up our own reason in opposition to the word of God. Isa. 40 : 13, 14. Rom. 11 : 34, 35. (3.) The folly of self-conceit. Prov. 26 : 12. (4.) From whom all wisdom comes. Prov. 2:6. (5.) What is the only true wisdom. Job 23 : 28. II. DOCTRINES. 1. The Decrees of God. Doctrine: That God foreordains whatsoever comes to pass. * Proved, (1.) By reason. Otherwise, he would work without a plan, and could not certainly know what would take place hereafter ; which is incon- sistent with the idea of infinite wisdom. Acts 15 : 13. (2.) From Scripture. Job 23 : 13. Isa. 46 : 10. ler. 10 : 23. This doctrine does not destroy the freedom and accountability of the creature. Acts 2 : 23. This is not to be understood in any such sense as to make God the author of sin. Jas. 1 : 13. If the will of God is done, the greatest possible goodwill be accomplished. Ps. 119 : 68, f. c. How we ought to feel, in view of this doctrine. Phil. 4:4. Duty of submission. Luke 22 : 42. Jas. 4 : 7. lis DIVIXE SOVEREIGNTY. 2. The Sovereignty of God. Doctrine : That God rule^ the universe, according to his own pleasure, independently and without control, giving no further account of his conduct than he pleases. Proved, (1.) By reason : First, his will the great- est good ; Second, he has power to accomplish it ; Third, if he fails to accomplish his w'ill, he will be under constraint, which is inconsistent with the idea of an infinite being. Were he to fail of accomplishing his own will, he would not be qualified for a righteous governor. (2.) From Scripture. Ps. 115: 3. Dan. 4 : 35. Eccl. 8 : 3, 1. c. Job 33 : 13. Reflections. (1.) God does not act arhitrarihj, without sufficient cause, or merely for the sake of doing his own will. His actions are controlled by a supreme desire for the greatest good, and always founded on the best of reasons. (2.) The consum- mate folly of those who resist his will. (3.) The feelino-s with which we ought to regard the sove- reignty of God. 1 Chron. 16 : 23—31. Ps. 97: 1. (4r.) How terrible this doctrine to sinners. Ps. 99: 1. Isa. 33 : 14. (5.) What ground of confidence, comfort, and joy to the righteous. Ps. 45 : 6. Hosea 14 : 9. Rom. 8 : 28. 3. Human Depravity. (1.) How extensive. Rom. 3 : 23. Corroborated by facts. (2.) How great in degree. Gen. 6 : 5. Rom. 3 : 10—18. (3.) From whom derived. Rom. 5 : 12 — 19. (4.) How he- reditary depravity becomes personal. Ps. 58 : 3. (5.) How human depravity manifests itself. Rom. 8:7. John3: 19,20. 5:40. Acts 7: 51. Gal. 5: 19—21. Practical Reflections. (1.) How we ought to feel, *in view of our own depravity. Ezra 9:6. Job 42 : 6. Ps. 38: 1—7. 51: 4, 17. Dan. 9: 8. (2.) The necessity of regeneration. Heb. 12 : 14, 1. c. (3.) How this load of guilt may be removed. Matt. 11: 28—30. iJohn 2: 1, 2. (4.) What it will bring us to, if we do not obtain deliverance from it. undation of our hopes. : 6. Acts 1 : 24, John 2 : : 24. 3 : 39. Matt. 9:2. 18 : 20. 28; 44: 24. Gen.4: 1. Heb. 1 : 10. 16. Johnl: 3. Phil. 3 : ; 21. 124 NAMES AND OFFICES OF CHRIST. IV. NAMES AND OFFICES OF CHRIST. 1. Saviour. (1.) What salvation is. (2.) Why we need a Saviour. What it is to be lost — carry out the figure in imagination. Matt. 18 : 11. (3.) From what Christ saves us. Matt. 1 : 21. (4.) How he saves us from sin. Acts 15 : 8, 9. (5.) His willing- ness to save. Matt. 11 : 28—30. John 6 : 37, 1. c. (6.) His ability to save. Heb. 7 : 25. (7.) The expense of this salvation. Rom. 5 : 7, 8. (8.) The ingratitude of neglecting so great salvation. Heb. 2 : 2,3. 2. Redeemer. (1.) What it is to redeem — con- template the figure, and form a clear perception of the condition of captives taken in war, and held in slave- ry. (2.) Our condition by nature. Rom. 6 : 13, f. c. 16, 20. 7: 14, 1. c. Gal. 3 : 10. (3.) How Christ has redeemed us. Gal. 3:13. (4.) The price paid for our redemption. 1 Peter 1 : 18, 19. (5.) How we should feel in view of this. Rev. 5 : 9, 10. (6.) What this should lead us to do. 1 Cor. 6 : 20. 3. Prophet. (1.) What a prophet is. (2.) How Christ teaches his people. John 1 : 18. 5 : 39. 16 : 13, 14. (3.) What encouragement we have to go to him for direction, in all cases of doubt and difficulty. 1 Cor. 1 : 30. James 1 : 5. (4.) With what feel- ings we must receive him as our great Teacher. Matt. 18: 3,4. 4. Priest. (1.) What a priest is. Heb. 5:1,2. (2.) Why we need a priest, Deut. 27 : 26. Rom. 3 : 20. (3.) How he was qualified to become our priest. Heb. 5 : 7—9. 7 : 26—28. 4 : 15. (4.) How he has made atonement and reconciliation for us. Heb. 9 : 11 — 14, 28. (5.) How this is rendered available to believers in all ages. Rom. 8 : 34. Heb. 9 : 24. 7: 25. (6.) What benefits believers may derive from his intercession. Rom. 5: 2. Heb. 4 : 16. (7.) The sympathy of Christ with beliovers. Heb. 4 : 15. 5. King. (1.) What a king is. (2.) In what sense Christ is our king. Eoh. 1 : 21, 22. (3.) The MEDIATOR. ADVOCATE A.\D INTERCESSOR. 125 nature of the control he exercises over us. ]\Iatt. 11 : 30. Rom. 6 : 9—22. U : 17. 2 Cor. 10 : 5. (4.) The need we have of such a king. ]Matt. 12 : 29, (5.) Our duty to him as subjects. 2 Ccr. 10 : 5. 6. Mediator. (1.) What a mediator is : one that undertakes to make reconciliation between two parties at variance. Job 9 : 33. We are at variance with God. Ps. 7 : 11. Ro. 8 : 7. (2.) W^hat qualifications are required in a mediator. [1.] He must be the mutual friend of both parties. Christ both God and man. John 1 : 1, 14. The mutual friend of both. Luke 3 : 22. Heb. 2 : 16, 17. [2.] He must be able to render satisfaction to the injured party. Christ has done this. Isa. 42 : 21. Gal. 3 : 13. He must be able to bring back the offender to his duty. This Christ is able to do. Rom. 6 : 1—14. (3.) How we may become reconciled to God. 2 Cor. 5 : 18, 19. 7. Advocate and Intercessor. (1.) What an ad- vocate is : one that manages a cause for another at court, and undertakes to procure his justification and discharge. If his client is prosecuted for debt, he must show that the debt has been paid ; if for crime, he must show some reason why he should not be punished. Jesus Christ can show both, in regard to us. 1 Peter 1 : 18, 19. 1 Cor. 6 : 20. Isa. 53 : 5. What an intercessor is : one that undertakes to pre- sent the petitions of a criminal at the bar of his offended sovereign. , When a petition is presented for pardon, the person presenting it must become respon- sible for the future good conduct of the criminal. Christ has become our surety. When he asks for undeserved favor to be bestowed upon the criminal, it must be on the score of his own merits. Jesus can present our petitions with assurance on this ground. How blessed are they who have such an Advocate and Intercessor at the throne of heaven ! Rom. 8 : 34. Heb. 7 : 25. How we may come to the throne of grace through his intercession. Heb. 4 : 16. No worship acceptable, which is not offered through the 11* 126 CHRISTIAN GRACES. intercession of Christ. John 14: 13. Acts 4: 12. Eph. 5 : 20. 8. Friend. What is implied in a friend. [1.] He must be able and willing to help us. Christ is both able and willing to help all who come to him. Heb. 7 : 25. Matt. 11 : 28—30. John 6 : 37, 1. c. [2.] Friendship must be cordial. Such is the friend- ship of Jesus. John 15 : 15, 16. [3.] A friend must possess a sympathizing heart. Such is the heart of Jesus. Heb, 4 : 15. 9. Elder Brother. (1.) The relation of an El- der Brother to the younger members of the family. (2.) How we come into this relation to Christ. Gal. 4 : 4 — 6. (3.) The blessings that we receive, through this relation. Gal. 4 : 7. Rom. 8 : 17. (4.) The goodness of the Son, who would of his owm ac- cord, receive a stranger into his Father's family, to be adopted, as a joint heir with him to his Father's estate. 10. Husband. (1.) Proof of this relation be- tween Christ and the church. Isa. 54 : 5. Eph. 5 : 25—32. Rev. 19 : 7, 8. 22 : 17. (2.) What is implied in this relation. [1.] Union. John 15 : 5. Eph. 4 : 31. [2.] Protection. Matt. 16 : 18. Ca. 8 : 5, f. c. [3.] Provision. Phil. 4 : 19. Eph. 5 : 29. [4.] Sympathy and Love. Heb. 4 : 15. 8 : 6, 7. [5.] Fellowship. Ca. 5:1. V. THE CHRISTIAN GRACES. 1. Faith. (1.) What faith is. Heb. 11 : 1. (2.) Its object. Rom. 4 : 3, 5. Eph. 1 : 12, 13. Heb. 11 : 6. (3.) The effects of faith on the heart. Acts 15 : 9. Gal. 5 : 6, 1. c. (4.) Its effects on the life. James 2 : 14 — 26. (5.) Necessary to acceptable prayer. James 1:6. 2. Hope. (1.) The object of hope. 2 Cor. 4 : 17, 18. (2.) The ground of hope. Col. 1 : 27. 1 Tim. 1: 1. (3.) The author of hope. Rom. 5:5. 15: 13. (4.) The influence of hope upon the Christian CHRISTIAN GRACES. 127 character. 1 Thess. 5:8. 1 John 3 : 3. (5.) Ef- fect of hope upon the comfort and religious enjoyment of the believer. Heb. 3 : 6. 6 : 19. 3. Chanty, or Love. (1.) Its nature. 1 Cor. 13 : 4 — 8. (2.) The object of love. [1.] As a feeling of complacent delight, God the chief object, and his children, as bearing his image. Matt. 22 : 37. 1 John 5:1. [2.] As a feeling of universal benev- olence, it has for its object all mankind. Matt. 22 : 39. 4. Joy. (1.) Nature of spiritual joy. Rom. 14 : 17. (2.) The ground of joy. Rom. 15 : 13. 1 Peter 1 : 5—8. (3.) The object of jov. Psa. 16 : 11. 43 : 4. 97 : 1. 33 : 1. Isa. 29 : 19. 41 : 16. 61 : 10. Hab. 3 : 18. Phil. 4 : 4. (4.) The permanency of spiritual joy. John 16 : 22. 5. Peace. (1.) Peace of conscience. Rom. 5 : 1. 8:1. 15 : 13. (2.) The ground of it. Psa. 85 : 10. Col. 1 : 20, 21. (3.) A peaceable spirit. Matt. 5 : 9. Rom. 12 : 18. Heb. 12 : 14. James 3: 17. 6. Brotherly Kindness. (1.) Its nature. Eph. 4: 32. (2.) Its fruits. Rom. 12 : 10, 15. 1 John 3 : 16, 17. 7. Humility. (1.) Its nature. Matt. 5 : 3. Rom. 12: 3. (2.) Its manifestations. Job 42 : 5,6. Prov. 30 : 32. Lam. 3 : 28. Matt. 25 : 36—38. Acts 20 : 19. Rom. 12 : 10, 1. c. 16. Phil. 2:3. 1 Pet. 5 : 5. (3.) How regarded of the Lord. Psa. 138: 6. Prov. 16: 19. (4.) Its reward. Job 22: 29. Ps. 9 : 12. Prov. 15 : 33. Isa. 57 : 15. Matt.- 18 : 4. (5.) Effects of humility. Gen. 18 : 27, 1. c. 32 : 10. Job 42 : 1—6. Psa. 32 : 5. 51 : 5. Isa. 51 : 1. 64 : 6. 8. Patience. (1.) What is patience. Rom. 8 : 25. James 5:7. 1 Peter 2 : 20. (2.) How pa- tience is cultivated. Rom. 2:7. 5:3. James 1 : 3. (3.) Apply this to the every-day concerns of life. (4.) The need we have of patience. Job 14: 1, 2. Eccles. 2 : 23. Heb. 10 : 36. 12 : 1. (5.) Mo- 128 CHRISTIAN GRACES. lives to patience. Luke 8 : 15. Rom. 5 : 4. Heb. 6: 12. 9. Long-Suffering. [1.] What is long-suffering. Eph. 4 : 2. [2.] Consider the long-suffering and forbearance of God towards us, as a motive to its ex- ercise. Lam. 3 : 22. 10. A Forgiving Temper. [1.] Motives to its exercise. Ps. 103: 3. Eph. 4: 32. Gal. 6: 1. [2.] Danger of the contrary spirit. Mark 11 : 26. 11. Meekness. [1.] Its nature. 1 Cor. 13 : 5 Col. 3: 12, 13. James 1: 21. [2.] How the Lora regards, and how he will bless the meek. Ps. 22 : 26. 25: 9. 76: 9. 147:6. 149:4. Isa. 29 : 19. Matt. 5 : 5. [3.] How it becomes the Christian. 1 Pet. 3:4. [4.] Its manifestations. Gal. 6:1. Eph. 4:2. 2 Tim. 2 : 25. James 3 : 13. 1 Pe- ter 3 : 15. 12. Gentleness. [1.] Twin sister of meekness. [2.] Its manifestations. 1 Thess. 2:7. 2 Tim. 2 : 24. James 3 : 17. [3.] The pattern of gentleness. 2 Cor. 10 : 1. [4.] How it adorns the Christian character. 13. Temperance. [1.] What is temperance. Mod- eration in all our desires, affections, appetites, and conduct ; abstinence from injurious indulgences. [2.] Advantages of temperance. I Cor. 9 : 25. 2 Pet. 1 : 6. 14. Virtue, or Moral Courage. How this grace affects the Christian character. Prov. 28 : 1. [See History of Moses, Elijah, Elisha, Jeremiah, Daniel, Jesus, and the Apostles.] THE PRESERVATION OF HEALTH. 129 LETTER X. TJm Preservation of Health. ' I wish, alx)ve all things, that thou may est prosper, and be in health." — 3 John, 2. My dear Sister, If we feel suitably grateful to him who hath died for us, and washed us from our sins in his own blood, we shall desire to make ourselves useful in his vine- yard to the highest degree of which our natures are capable. But, to be so, we must preserve our bodies in a healthy and vigorous state. No farmer would think of employing a weak and sickly man in his field, upon full wages. The nature of the ser%-ice which God requires of us is such as to call for vigor of body as well as strength of mind. Most of our efforts to benefit our fellow-creatures are attended with labor of body and sacrifices of personal ease. And these efforts are greatly impeded by a feeble state of health. Again, bodily feelings have a great influence upon the mind. When the animal powers are prostrated, the mind almost uniformly suffers with them. Hence, a feeble state of the body may be a very great hindrance to us, in maintaining the Christian warfare. I know that some individuals have lived very devoted lives, and been eminently useful, with frail and sickly bodies. But this does not prove that, with the same degree of faithfulness, and a sound body, they might not have made much higher attainments. If you have read the lives of Brainerd, IMartyn, and Payson, I think you will be convinced of this. Yet, I do not say that the affliction of ill health might not have been 130 HEALTH AND USEFULNESS. the means which God used to make them faithful. But if they had been equally faitliful, with strong and vigorous bodies, I have no doubt they would have done much more good in the world, and arrived at a much higher degree of personal sanctification. Du- ring much of their lives, they were borne down and depressed by feeble health, and they all died in the prime of life. Now, suppose them to have been as devoted as they were, with strong and vigorous con- stitutions, until they had arrived at the period of old age ; might they not have brought forth much more fruit? If so, then God would have been so much more glorified in them ; for our Lord says, " Herein is my Father glorified, that ye hear muchjruit.^^ If the foregoing remarks are correct, it then be- comes the duty of every Christian to use all proper means to maintain a sound, healthful, and vigorous bodily constitution. And this is much more within the power of every individual than many imagine. It is true, that life, and health, and every blessing, come from God. But he does not give these things without the intervention of second causes. He has made our animal nature subject to certain fixed laws ; and even when his own children violate these laws, he will work no miracle to preserve their health or save their lives. I am satisfied that the subject receives far too little attention from Christians in general. In this respect they seem to act upon the supposition that their lives are their own ; and that the injury they bring upon their bodies, by impru- dence and neglect of proper attention, concerns no- body but themselves. But this is a great mistake. Their lives belong to God. He has bought them with the precious blood of his dear Son. They have dedicated them to his service; They are bound, therefore, to use all proper means for their preserva- tion, that they may be prolonged for the glory of God and the good of their fellow-men. But when I speak of the means to be used for the preservation of health, T do not intend that excessive PHrSICAL LAWS. 131 attention to remedies, which leads so many people to resort to medicine upon every slight illness. But ] mean the study of the laws or principles of our ani mal existence ; and a diligent care to live accordinf- to those laws. In short, I mean living according ti nature. Probably a large proportion of the diseases to which human life is subject, are the natural conse quence of living contrary to nature ; or contravening the great laws which govern our present mode of existence. Within the compass of a single letter, I cannot be very particular on this subject. But I would recom- mend to you to read approved writers on health, and the structure and constitution of the human body. Try to understand the principles upon which this truly wonderful machine is kept in motion. You will find it a most interesting subject. You will see the evi- dence of a mighty intellect in its construction. You will also be able to draw from it practical lessons to guide you in the most common concerns of life. I am the more earnest in this recommendation, because I think you will discover that many of those habits and customs of society, which are peculiarly under the control of ladies, need reforming. I am seriously of the opinion that the general health of society depends far more upon the ladies than upon the physicians. The former direct the preparation of the daily sup- plies of food, designed to sustain, refresh, and keep in motion the human system. The latter can only give prescriptions for regulating this delicate machin- ery, when, by mismanagement, it has got out of order. I will, however, give you a few simple rules for the preservation of health, which, though incomplete, will be of great benefit, if faithfully pursued. From ex- perience, study, and observation, you will no doubt be able to add to them many improvements. 1. Make attention to health a matter of conscience, as a religious duty. Pray daily that God would give you wisdom and self-denial, that you m.ay be able to avoid whatever is injurious, and to persevere in the 332 CONNECTION 01 MIND AND BODY. judicious US8 of such means as are necessary to pro- mote sound health and energy of body. 2. Maintain habitual cheerfulness and tranquillity of mind. Few persons are aware of the influence which this has upon the health of the body. If you are sub- ject to melancholy, avoid it, and fight against it as a sin, dishonoring to God, and destructive of your own health and happiness. It is dishonoring to God, be- cause it is calculated to give the world a gloomy and repulsive idea of religion. Nor is this view of the subject at all inconsistent with the exercise of sorrow for sin, and feeling for sinners. Godly sorrow is a melting exercise, which softens the heart, and brings it low before God ; while a sight of the cross of Christ, and a sense of pardoning love, bring a holy calm and heavenly peace over all the soul. But de- spondency comes over us like the withering blasts of winter. It congeals the tender emotions of the heart, and casts an icy gloom over every object. It hides from our view everything lovely. It makes us insen- sible to the mercies of God which he is daily lavishing upon us. It shuts up the soul to brood alone, over everything dark and hideous. It is no less unfriendly to the exercise of holy affections than levity of con- versation and manners. Although often created by bodily infirmity, it reacts, and renders disease doubly ferocious. Yet it is so far under the control of the will, that grace will enable us to subdue it. There is a very intimate connection between the mind and body. The one acts upon the other. Depression of spirits enfeebles all the animal powers ; and particularly dis- turbs digestion, thereby deranging the whole system. If, therefore, you ever feel a gloomy depression of spirits, try to bring your mind into a serene and grate- ful frame, by meditating on the mercies you enjoy, and exercising a cheerful submission to the will of God. Remember that God directs all your ways, and that you have just as much of every comfort and bless- ing as he sees fit to give you, and infinitely more than you deserve. Rise above yourself, and think of the EE REGULAR IN YOUR HABITS. 133 infinite loveliness of the divine character. But, if this is not sufficient, v*-alk out and view the works of Na- ture ; and try to fornet yourself in ccntemplating the wisdom and glory of God, as manifest in them ; and the bodily exercise will assist in driving away tliis dis- turber of your peace. Or, seek the society of some Christian friend, who is not subject to depression of spirits, and converse about those heavenly truths which are calculated to call forth the exercise of love, joy, and gratitude, and make you lose sight of your- self in the fulness and glory of God. Any violent emotion of the mind, or exercise of strong passions of any kind, is likewise exceedingly injurious to the health of the body. 3. Be REGULAR in all your habits. Ascertain, as nearly as you can, from your own feelings and expe- rience, 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 consti- tution may be safely brought between five and eight hours. * Of this you will judge by making a fair trial. That period of sleep which renders both body and mind most energetic and vigorous, should be adopted. But, if possible, take all your sleep in the night. Fix upon an hour for retiring, and an hour for rising, and then conscientiously keep them. Let nothing but stern necessity tempt you to vary from them in a single instance ; for you may not be able in a week to recover from the effects of a single derangement of your reg- ular habits. We are the creatures of habit ; but if we would control our habits, instead of suffering them to control us, it would be greatly to our advantage. It is also important that the hours of retiring and rising should be earii/. Upon the plan proposed, early retir- ing will be necessary to early rising, which is a matter of the first importance. Early rising promotes cheer- fulness ; invigorates the system ; and in many other ways contributes to health. It also assists devotion. 12 134 EXERCISE. There is a solemn stillness before the dawn of day, in a winter morning', peculiarly favorable to devotional feeling-s ; and nothing is better calculated to fill the mind with grateful and adoring views of the benefi- cence of the Creator, than the refreshing sweetness of a summer morn. Whoever sleeps away this period, loses half the pleasures of existence. To sally forth and enjoy the calmness and serenity of such a season ; to listen to the sv/eet warbling of the birds ; to behold the sparkling dew-drops, and the gayety of the open- ing flowers, as all nature smiles at the approach of the rising sun ; to join the music of creation, in lifting up a song of softest, sweetest melody, in praise of their great Author, is no common luxury. 4. Spend at least two liours every day in active exer- cise in the open air. This time may be divided into such portions as you find most convenient. The proper seasons for exercise are, about an hour either before or after a meal. This you may do without re- gard to the weather, provided you observe the follow- ing precautions, when it is cold, damp, or wet: — 1. Exert yourself sufficiently to keep moderatel}^ warm. 2. Do not stop on your way, to get chilled. 3. On returning, change any garment that may be wet or damp, before sitting down. This course will not only keep up your regular habits, but produce a hardiness of constitution which will greatly increase your use- fulness in life. It is a great mistake to suppose that exposure to a damp, vapory atmosphere is injurious to health. The danger lies in exposing yourself when the system is in a relaxed state, as it is during rest, after exercise. But, while a general action is kept up, by vigorous exercise, nature itself will resist the most unfriendly vapors of the atmosphere. There is a great and growing evil in the education of ladies of the middling and higher classes, at the present day. The tender and delicate manner in which they are bred, enfeebles their constitutions, and greatly dimin- ishes their usefulness, in every station of life. Many of them are sicklv, and few of them are able to endure EXPOSURE. BATHE FREQUENTLY. 185 'he slightest hardships. To show that this is the f^ult of their education, we reed only to refer to the condition of those younjr wonien whose circumstances in life render it necessary for them to labor. In most cases they possess hale and vigorous constitutions, and are even more capable of enduring hardships than most men of sedentary habits. There may be some exceptions to this remark ; but if these cases were examined, we should doubtless find that the laws of nature have been, in some other respects, transgressed. I do not see how this delicate training can be recon- ciled with Christian principle. If we have devoted ourselves to the Lord, it is our duty not only to do all the good we can in this world, but to make ourselves capable of doing as much as possible. The man in the parable was condemned for not improving and increas- ing his talent. Anything, then, which has a ten- dency to diminish our usefulness, should be regarded as sin. Exposure to all kinds of weather has this advantage also. It renders a person much less likely to take cold ; and, of course, less subject to sickness. For a great proportion of diseases ovre their origin to com- mon colds. No part of a code of health is of more importance than exercise. M^'ithout it, everything else will fail. And it is as necessary that it should be regular every day, and at nearly the same hours every day, as it is that meals should be regular. We might as well omit eating for a day, as to neglect exercise. The one is as necessary as the other, to promote the regular opei' ations of the animal functions. But, when your situation will admit of it, I would advise you to take a portion of your exercise in those domestic employments which require vigorous exertion. If you open your windows, you will have the fresh air ; at the same time, you will enjoy the satisfaction of rendering your hours of relaxation useful. 5. Bathe frequently. About five eighths of the food taken into the stomach passes off by insensible perspi- 186 EFFECTS OF BAD OR EXCESSIVE DIET. ration , through the pores of the skin ; and with it is thrown off whatever impure matter is found in any part of the system. When this perspiration is ob- structed, general derangement succeeds. It is chiefly to promote this that exercise is required- But the matter thrown off is of a very poisonous nature ; and if not removed may be absorbed again into the system It also collects upon the surface, and obstructs the reg- ular discharge from the pores. Frequent ablution is therefore highly necessary. It is also essential to personal cleanliness. There is an odor in this insensible perspiration, which be- comes oftensive when the impurities collecting upon the surface of the skin are not frequently removed. The entire surface of the body should be washed every day ; and if this is done on rising in the morning, with cold water, and followed with brisk rubbing with a coarse towel, it will furnish an effectual safeguard against taking cold. This, however, should be re- mitted, when there is any danger to be apprehended from the sudden application of cold ; or serious conse- quences may follow. Tepid water, w^ith soap, should occasionally be used at night, in order to remove all impurities from the skin. 6. Pay attention to the quality and quantity of food taken into the slomnch. I know of nothing else which more necessarily affects both the health of the body, and the vigor of the intellect. It is from this that the blood is formed, and the continual waste of the system supplied. And through the blood it acts on the brain, which is the seat of the intellect. Yet, notwithstand- ing this, those whose peculiar province it is to direct the preparation of our food, seldom inquire into the chemical effect any such preparation may have upon the stomach, and, through it, upon the whole system. Indeed, the business is generally lef\ to persons en- tirely ignorant of the principles Avhich govern the hu- man constitution. It is no wonder, then, that a large proportion of the culinary preparations of the present day are decidedly unfriendly to it. But in relation EFFECTS OF BAD OR EXCESSIVE DIET. 137 to this matter, I cannot here be very particular. I will only give some general rules, by which you may discover the bounds of moderation, and what articles of food ought to be avoided. The sensible effects arising from food unsuitable to the state of the stom- ach are generally the following : — Disagreeable eruc- tations, accompanied with risings of food ; uneasy or burning sensations of the stomach ; acidity ; and these symptoms are often succeeded by headache and dizzi- ness or vertigo. The effects of an excessive quantity of food are first felt by an uneasiness and oppressive fulness of the stomach. This is succeeded by a gen- eral distension or fulness of the blood-vessels, partic- ularly about the head ; general lassitude ; sluggishness and dulness of intellect, with a great aversion to mental effort. These sensations are accompanied by a general uneasiness throughout the whole system, with more or less pain. It also brings into exercise every unholy temper. It makes people fretful, impa- tient, and peevish. The best disposition may be ruined by the improper indulgence of the appetite. I have been particular in describing these symptoms, because people are often subject to many uncomforta- ble sensations, for which they cannot account, but which might be traced to this source. A large share of our unpleasant feelings probably arises either from the improper quality, or excessive quantity, of the food taken into the stomach. And the bounds of modera- tion are more frequently exceeded by all classes of people, than many imagine. But for a more fall ex- amination of this subject, I must again refer you to the works of judicious writers on health, and the means of preserving it. This is a matter so intimately con- nected with the sphere of a lady's influence, that every female should give it a thorough investigation. Carefully observe those articles of food which you find injurious, and avoid them. Observe, also, as nearly as you can, the quantity which agrees with your stomach, and see that you never exceed it. Take no food between your regular meals. The stomach is 12* 138 EATING AND DRINKING. ■jmployed from three to five hours in digesting a meal; "f more food is taken during that time, it disturbs and /mpedes digestion, and makes it more laborious. And, ifter one meal is digested, the stomach needs rest be- /bre another is taken. In connection with these gen- -^.ral hints, attention to the two following rules will Q:enerally be sufficient : (1.) Avoid highly seasoned food, fresh bread, heat- mg condiments, and stimulating drinks. (2.) Select the simplest dishes, and make your 'ileal of a single course. Mixed dishes are more like- fy to be injurious ; and a second course will almost certainly lead to excess. But, do not give your attention so much to this subject as to become splenetic. The imagination has a great influence upon animal feeling ; and if you are always watching the digestion of your food, you will be sure to find dyspeptic symptoms ; and if you hu- mor your stomach too much, you will weaken its ca- pacity of accommodating itself to the kind of nutriment it receives. Having fixed your principles of regimen, adhere to them as rigidly as you can without incon- venience to others ; but having done this, let your mind dwell as little as possible on the subject, and do not make it a matter of frequent conversation. Espe- cially, do not make trouble to the friends who enter- tain you, wiien away from home, by excessive partic- ularity. You may find some wholesome dish on the most luxurious table ; and if the table is lean^ you need not fear. As we are com.manded, whether we eat or drink, or whatsoever we do, to do all to the glory of God, it may not be amiss to inquire how we may glorify God in eating and drinhing. 1. We may eat for the pur- pose of strengthening our bodies, to enable us to engage in the active service of the Lord. 2. When we partake in moderation of the bounties of Provi- dence, it is right that our animal appetites should be feasted with the delicious taste of the fruits of the earth. But we must see the glory of God in it GLORIFYDTG GOD. 139 Here the benevolence of his character shines forth, in the wonderful provision which he has made for the gratification of our earthly appetites. Hence we may argue the ineffable sweetness of the bread of life — the food of the soul. This mortal body is but a tent pitched in the wilderness, for the residence of the soul during its pilgrimage. If, then, God has opened the treasures of the animal and vegetable kingdoms to please the taste of this meaner part, how much more abundant the provision for feasting the soul with pure spiritual food ; with eternally increasing knowledge of the divine character and perfections ! But we cannot so partake of tliose rich and hurtful dainties invented by man. The delight thus experienced is the glory of man, not of God. And the effect produced is the destruction of those delicate organs of taste which he has provided, that we may discern the exquisite sweet- ness of the natural fruits of the earth. By the same means, also, we destroy our health, and unfit our- selves for his ser\ice. 3. But, I suppose the apostle had in his mind chiefly the idea of acknowledging God, when we partake of his bounty, and of honoring him by doing everything in obedience to his commands. Strict and intelligent regard to these two points would generally direct us aright in the matter of eating and drinking. Do not, by any means, think this subject beneath your attention. The greatest and best of men have made it a matter of practical study. Those who have given us the brightest specimens of intellectual effort have been remarkable for rigorous attention to their diet. Among them may be mentioned Sir Isaac Newton, John Locke, and President Edwards. Tem- perance is one of the fruits of the spirit. It is there- fore the duty of every Christian, to know the bounds of moderation in all things, and to practise accord- ingly. 7. ^5 much as possible avoid taking medicine. The practice of resorting to remedies for every unpleasant feeling cannot be too strongly reprobated. Medicine 140 TAKING MEDICINE. should be regarded as a choice of two evils. It may throw off a violent attack of disease, and save life ; but it must inevitably, in a greater or less degree, im- pair the constitution. Medicine is unfriendly to the human system. Its very effect, which is to disturb the regular operation of the animal functions, proves this. But, when violent disease is seated upon any part, this may be necessary ; and the injury received from the medicine may not bear any comparison with the consequences which would folio v/, if the disease were left to take its course. In such cases, the phy- sician should be called immediately, as delay may be fatal. But the great secret lies in avoiding such at- tacks, by a scrupulous attention to the laws of nature. Such attacks may generally be traced either to violent colds, or the interruption of some of the regular func- tions of the body. The most important of these may, with proper attention, be brought almost entirely un- der the control of habit ; and all of them may generally be preserved in healthy action, by proper attention to diet and exercise. But careless and negligent habits, in these respects, will ruin the most hardy constitu- tion, and bring on a train of disorders equally detri- mental to mind and body. But, in most cases of moderate, protracted disease, a return to the regular system of living according to nature will gradually restore lost health. Or, in other words, a strict ex- amination will discover some violation of the prin- ciples of the human constitution, as the cause of derangement ; and by correcting this error, nature will gradually recover its lost energies, and restore soundness to the part affected. Your affectionate Brother. MENTAL CULTH^ATION. READING. 141 LETTER XI. Menial Cultivation. Reading. My dear Sister, Our minds are given us as talents to improve in the service of God. If we neglect the proper cultivation of them, we shall come under the condemnation of the servant who hid his talent in the earth. But there is a very great difference between mental cultivation and the mere reception of knowledge. So you will per- ceive that when I speak of the improvement of the mind, I do not mean reading only ; but that discipline which calls into exercise the intellectual faculties, and enables us to employ them in the investigation of the truth. This discipline is a necessary preparation for profitable reading. It is a great mistake to suppose that mind is entirely original ; or that only a few pos- sess intellectual faculties capable of searching into the deep recesses of knowiedge. It is true some possess talents of a superior order ; but none, except idiots, are incapable of improvement ; and many of the great- est minds have been formed upon a foundation which appeared to consist of little else than dulness and stupidity. The most crooked and unpromising twig may, by proper care and culture, become a great and beautiful tree. The object of all education is to pre- pare us for usefulness, either to ourselves or to oth- ers. We are not to disregard ourselves. The glory of God is as much concerned in our own spiritual growth, as in that of any other individual. But we are to love others ^5 ourselves, and seek their good as our own. Although our heads may be filled with knowledge, yet if we have not the capacity of em* 142 AlTvITTEN EXERCISES. ploying it for practical purposes, it will be of little benefit, either to ourselves or others. Many persons excuse themselves for nes^lecting to improve their minds, upon the ground that they are incapable of doing anything great or brilliant. But this arises from a foolish pride. If we have but a single talent, we are equally under obligation to improve it in the service of our Master as if we had ten. And it was upon this principle that the servant was condemned to whom but one was given. The discipline of which I speak may be effected in many ways. But the method I shall propose is one that can be pursued without an instructor, while em- ployed most of the time in active pursuits. The course already recommended, in relation to meditation and the study of the Scriptures, will be found a great assistance in the proper discipline of the mind. But this is not all that is necessary. I know of nothing which more effectually calls out the resources of the mind than writing. To a person unaccustomed to this exercise, it appears exceedingly difficult. But a little practice will make it a pleasing and delightful employment. The mind is far more richly feasted with ideas conceived and brought forth by itself, than by those produced by others, and communicated through the medium of the senses ; and all the intel- lectual faculties are strengthened and improved by exertion. I would, therefore, advise you to pursue a regular plan of written exercises. This will be very easy, if you only learn to think methodically. Select, chieliy, practical subjects ; which your Sabbath-school les- sons, your subjects of meditation, and your daily study of the Scriptures, will furnish in great abundance. The principal reason why young persons find this ex- ercise so difficult is, that they usually select abstract subjects, which have scarce any relation to the com- mon concerns of life. On this account, it will be greatly to your advantage to choose some Scripture truth as the subject of your exercise. The Bible is a DISCIPLINE. 143 practical book, and we have a personal interest in everything it contains. When )-ou have selected your subject, carefully separate the different parts or prop- ositions it contains, and arrange them under different heads. This you will find a great assistance in di- recting your thoughts. If you look at the whole sub- ject at once, your ideas will be obscure, indefinite, and confused. But all this difficulty will be removed, by a judicious division of its parts. Set apart regular portions of time to be employed in writing. Let these seasons be as frequent as may consist with your other duties, and observe them strictly. Do not indulge the absurd notion that you can write only when you feel like it. Remember your object is to discipline the mind, and bring it under the control of the will. But, to suffer your mind to be controlled by your feelings, in the very act of discipline, is absurd. As well might a mother talk of governing her child, while she allows it to do as it pleases. Finish one division of your subject every time you sit down to this exercise, until the whole is completed. Then lay it aside till you have finished another. After this, review, cor- rect, and copy the first one. The advantage of laying aside an exercise for some time, before correcting it, is, that you will be m.ore likely to discover its defects than while your first thoughts upon the subject are fresh in your mind. But never commence a subject, and leave it unfinished. Such a course renders the mind fickle, and unfits it for close study and patient investigation. Finish what you begin, however diffi- cult you may find it. Scarce any habit is of more practical importance than perseverance. Do not be discouraged, even if you should be able to bring forth but one idea under each division of your subject. You v/ill improve with every exercise. I well recol- lect the first attempt I made at writing. With all the study of which I was capable, I could not produce more than five or six lines. Carefully preserve all your manuscripts. By referring to them occasionally, /ou will discover your progress in improvement. In 144 IlEADI^'o. these exercises you can make use of the knowledge you acquire in reading-, whenever it applies to your subject. But, in everything, remember your depend- ence upon God, and seek the direction of his Holy Spirit. Reading is also of great importance. By this we call in the aid of others' minds, with the experience of past ages. But, unless you observe some system in your reading, you will derive comparatively little benefit from it. I will endeavor to mark out a sim pie plan, which you may find useful. For this pur- pose I shall arrange the various kinds of reading, under four different heads, to each of which you may assign particular days of the week. 1. History, two days ; 2. Biography, one day ; 3. Doctrinal, one day ; 4. Miscellaneous, two days. The advantages of this plan are, that the knowledge you acquire will be more complete than it would be if you were to pursue but one subject at a time ; and the variety will add interest to the employment. But each of these different kinds of reading requires a separate notice. (1.) History is divided into two kinds, sacred and profane. It is for this reason that I have assigned two days in the week for the reading of it. I would have one of these days devoted to the history of the church, and the other to the history of the world. Both these are highly necessary to every one who desires an enlarged view of the affairs of the world, and the dealings of God with mankind in general, and with his church in particular. In reading pro- fane history, several things are to be kept distinctly in view. 1 . The providence of God in directing the affairs of men. Observe the hand of God in ever3rthing ; for he controls the actions even of wicked men, to accom- plish his own purposes. The Bible is full of this great truth. Scarcely a pa^® ©ac be found where it is not THINGS TO BE OBSERVED. 145 recognized. " The mo^t High ruleth in the kingdom of men, and giveth it to whomsoever he will." He calls the king of Assyria the " rod of his anger," for chastising the hypocritical Jews ; but adds, " How- beit, he meaneth not so, neither doth his heart think so ; but it is in his heart to destroy and cut off nations not a few." And, in a subsequent verse, he says, when he has performed his whole work, by this wicked king, he will punish his stout heart, and the glory of his high looks. But it is not in great mat- ters alone, that the hand of the Lord is to be seen. He exercises a particular providence over the least as well as the greatest of his works. Even a single sparrow^ says our Lord, shall not fall to the ground without oar heavenly Father. iVnd this is one of the brightest glories of the divine character. He Vv'ho fills immensity with his presence, condescends to care for the minutest beings in the universe. 2. Observe the connection of the events recorded in history, with the fulfilment of jprophecy. I do not, however, suppose you will be able to see this very clearly, without reading some authors who have made the prophecies their particular study. And this you will not be prepared to do with much profit, till you have the leading events of history fixed in your mind. 3. Observe the depravity of the human heart, and the evil nature of sin, as manifested in the conduct of wicked men, who have been left without restraint, and in the consequences resulting from such conduct. 4. See the hatred of God towards sin, as displayed in the miseries brought upon the world in consequence of it. In reading history, we find that individuals, whom God could have cut off by a single stroke of his hand, have been permitted to live for years, and spread devastation, misery, and death, everpvhere around them. The infidel would pronounce this in- consistent with the character of a God of infinite benevolence. But t) e whole mystery is explained in 13 146 THINGS TO BE OBSERVED. the Bible. All this wretchedness is brought upon men for the punishment of their sins. 5. Observe what bearing the events recorded have upon the church of Christ. One of the great Jaws of God's moral government upon earth, appears to be, that he directs and overrules all things with particular reference to the kingdom of Christ. Often, events which seem, at first glance, to be altogether foreign to the interests of this kingdom, appear, upon a closer examination, to be intimately connected with it. Take, for example, the conquests of Alexander the Great. As the life of this extraordinary man stands out alone, unconnected with the subsequent history of the church, we see nothing but the wild career of mad ambition. But, in taking a more enlarged view of the subject, we discover that he was the instrument which God employed for spreading over a large portion of the world one common language ; and so to prepare the way for the introduction of the gospel. Wherev- er the arms of Alexander extended, the Greek lan- guage was made known ; and this was the language in which the books of the New Testament were writ- ten. And, no doubt, if we could discover it, every event of history has a bearing, equally direct, upon the interests of Christ's kingdom. But, in order to keep all these things distinctly be- fore your mind, you must maintain, in the midst of your reading, a constant spirit of prayer. In reading church history, you will have occasion to observe the same things, because the history of the church is necessarily connected with the history of the world But there are also some things to be noticed, wb^3rein the history of the church differs from that of the world. The dealings of God with his own people differ from his dealings with his enemies. The af- flictions which he brings upon the former are the wholesome corrections of a tender Father, and de- signed for their good ; those he brings upon the lat- ter are designed either to lead them to repentance, or they are just judgments, intended for the destruction BIOGRAPHY. 147 of those who have filled up the measure of their in- iquities. But be careful, in reading church history, that you do not lose sight of the true church of Christ. Most of the histories which have been written, are filled either with accounts of individuals, or of bodies of wicked men, who could lay no claim to the charac- ter of the church of Christ. A church consists of a society of people, professing the fundamental doctrines of the gospel, and practising them in their lives. Or, in other words, having both the form and power of godliness. Without these, no body of men have any right to be called the church of Christ. If you observe this, you will relieve yourself from much perplexity of mind, which the careless reader experiences from supposing that all the evils described in any period of the history of the nominal church, do really exist in the true church. These very evils prove that it is not the true church of Christ. (2.) Religious Biography, or the lives of indi- viduals of eminent piety, is perhaps the best kind of practical reading. It is in many respects very profit- able. It furnishes testimony to the reality and value of the religion of Jesus, by the exemplification of the truths of Revelation in the lives of its followers. It also points out the difficulties which beset the Chris- tian's path, and the means by which they can be sur- mounted. Suppose a traveller just entering a dreary wilderness. The path which leads through it is ex- ceedingly narrow and difficult to be kept. On each side, it is beset with thorns, and briers, and miry pits. Would he not rejoice to find a book containing the ex- perience of former travellers who had passed that way ; in which every difficult spot is marked ; all their contests with wild beasts and serpents, and all their falls described ; and a beacon, or guide-board, set up, wherever a beaten track turns aside from the true way ? All this you may find in religious biographies. There, the difficulties, trials, temptations, falls, and deliverances of God's people are described. You may profit from their examples. But, one caution is ne- 148 DOCTRINAL AND MISCELLANEOUS READING. cessary. Bring every religious experience described in these works to the test of the Holy Scriptures. If you find anything contrary to this unerring standard, leject it. Satan is ever busy, and may deceive even good men with false experiences. I would advise you, so far as practicable, to keep always the biogra- phy of some eminent person in a course of reading, and devote to it what time you can spare from your ordinary pursuits, one day in the week. (3.) In relation to doctrinal reading, I have already given general directions. If you devote to it the spare time of one day in the week, regularly, you will keep alive your interest in the investigation of truth, and yet avoid becoming so much absorbed in abstract speculation as to overlook present duty. (4.) Under the head of miscellaneous reading, I shall comprehend the following: Works on the prophecies, to be read in connection with histoiy; practical works on Christian character, experience and duty ; on the instruction of the young ; illustrations of Scripture ; on the natural sciences ; on health : to these you may add, occasionally, an interesting book which may fall in your way, on subjects not included in this enumeration. Keep in a course of reading a book on some one of the above topics, and devote to it the leisure of one day in the week. The other day, which I have recommended to be devoted to miscella- neous reading, I would have you employ in reading newspapers and periodical publications. If you find one day insufficient for this, you can keep by you a newspaper, to fill up little broken intervals of time, which cannot well be employed in regular study. Do not, however, read everything you find in the news- papers, nor suffer yourself to acquire such a morbid appetite for the exciting subjects discussed in them, as to tempt you to break in upon your systematic course of reading. Newspapers and periodicals con- tain much trash ; and you may fritter away all your leisure upon, them, to the great injury of your mind and heart Your chief object in reading them should TIME FOR READING. 149 be, to preserve in your mind the history of your own times ; and to understand the subjects which interest the public mind ; as well as to observe the sicrns of the times, in relation to the progress of Christ's kino-- dom. I have sketched the above plan, hoping- you may find it a useful guide in the acquisition of knowledge. The work here laid out may seem so great, at first sight, as to discourage you from making the attempt. But a little calculation will remove every difficulty. If you read but twenty pages in a day, at the close of the year you will have read a thousand pages, under each of the above divisions ; more than six thousand pages in all. This would be equal to twenty vol- umes, of three hundred pages each. Pursue this plan for ten years, and you will have read two hundred volumes, containing sixty thousand pages. You can read twenty pages in an hour, at least ; and I think yon will not say it is impossible to spare this portion of time every day, for the purpose of acquiring useful knowledge. Think what a vast amount may thus be treasured up in the course of a few years ! But you may not always be able to obtain books, and keep them a sufficient length of time to pursue the above plan strictly.* In such case, you can vary it to suit your circumstances and convenience. But always have a regular system. You will find it very profitable to take notes in writing of such thoughts as occur to your own mind, in the course of your reading ; and particularly of the several points to be noted in histo- ry, and of the practical lesson which you learn from biography. And you ought always to give sufficient time to your reading to enable you to understand it thoroughly. As you have never manifested a taste for what is commonly called light reading, it is hardly necessary for me to say anything on the subject. I cannot see * In the Appendix will be found a list of books, suiuble for the eourse here recommended. 13* 150 ENGLISH CLASSICS. how a Christian, who has had a taste of ^'- angeVs food,^'' can relish the miserable trash contained in nov- els. The tendency of novel reading is most pernicious. It enervates the mental powers, and unfits them for close study and serious contemplation. It dissipates the mind, and creates a diseased imagination. It pro- motes a sickly sensibility, and renders its votaries un- fit for the pursuits of real life. It is a great waste of time, and on this account alone may be regarded as sinful. But I would not advise you to read any books, merely because you can get nothing else ; nor because there is nothing bad in them. There are many books which contain nothing particularly objec- tionable, which, nevertheless, are not the best that can be obtained. There are so many good books, that there is no necessity for wasting your precious time upon crude, ill-digested, or unprofitable works. You may, however, devote some time pleasantly and prof- itably, to reading the best English classics, both in poetry and prose; which, for the want of a better term, I shall include under the head of Literary, for the purpose of cultivating the imagination, improving the taste, and enriching your style. These should be selected with great discrimination and care, with reference both to their style and their moral tendency. Poetry, to a limited extent, tends to elevate the mind, cherish the finer sensibilities of the heart, and refine the taste. If you cannot obtain books which furnish you a profitable employment for your hours of leisure, de- vote them wholly to the stady 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. Your aflectionate Brother. IMPROVEMENT OF TLME. 151 LETTER XII. Improvement of Time. Present Obligation. "Remember how short my time is." — Ps. 89 : 47. " To everything there is a season, and a time to every purpose under the heaven." — Eccl. 3: 1. " Redeeirsins the lime, because the days are evil." — Eph. 5: 16. " Behold NOW is the accepted time." — 2 Cor. 6 : 2. My dear Sister, When you entered into solemn covenant with the Lord, you consecrated your whole life to his service. Your time, then, is not your own, but the Lord's. If you waste it, or spend it unprofitably, you rob God. You are not at liberty even to employ it exclusively to yourself. You are bound to glorify God with your time. And how can this be done ? By so employing- it that it will be most beneficial both to yourself and others. The Christian, who properly considers the great work he has to perform in his own soul, as well as the wide field of benevolent exertion which opens everyW'here around him, and reflects how exceed- ingly short his time is, will not be disposed to trifle away any of the precious moments God has given him. Hence we are exhorted to redeem or resaie the time, as it flies. A very common fault lies in not estimating the value of a moment. This leads to the waste of immense portions of precious time. It is 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 mo- ments, the hours will take care of themselves. Indeed, our v/hole lives are made up of moments. A little ©'ilcuiation may startle those who carelessly and fool- 152 VALUE OF BIOMENTS. ishly trifle away small portions of time. Suppose you waste only ten minutes at a time, six times in a day ; this will make an hour. This hour is subtracted from that portion of your time which might have been devoted to active employments. Sleeping, refresh- ment, and personal duties, generally occupy at least one half of the twenty- four hours. You have then lost one twelfth part of the available portion of the day. Suppose, then, 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 five years ! These five years are taken from that portion of your time which should have been em- ployed in the cultivation of your mind, and in the practical duties of religion. For, the common excuse for neglecting the improvement of the mind, and the cultivation of personal piety, is want of time. Now, if you employ one half of this time in reading, at the rate of twenty pages an hour, you will 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 your closet, in addition to the time you would spend in this manner, upon the supposition that these five years are lost, what an influence will it have upon the health of your soul ? Or, if you spend the whole of it in the active duties of Christian benevolence, how much good can you accomplish 1 Think what you might do by em- ploying five years in the undivided service of your Master. But, the grand secret o^ redeeming time is, the sys- tematic arrangement of all of our affairs. The wise man says, — " To everything there is a season, and a time for every purpose under heaven." Now, if we so divide our time as to assign a particular season for every employment, we shall be at no loss, when one thing is finished, what to do next, and one duty will not crowd upon another. For want of this system, many people suffer much needless perplexity. They find a multitude of duties crowding upon them at the SYSTEMATIC MIRANGEMENT. 153 earae time, and they know not where to begin to dis- charcre them. They spend perhaps half of their time in considering what they shall do. They are always in a hurry and bustle, yet, when the day is gone, they have not "half finished its duties. All this would nave been avoided, had they parcelled out the day, and as- signed particular duties to particular seasons. They mijjht have gone quietly to their work ; pursued their employments with calmness and serenity ; and at the close of the day laid themselves 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 appro- priate place ; and when you have finished one, pass rapidly to another, without losing any precious inter- vals between. Bear continually in mind that every moment you waste will be deducted from the period of your earthly existence ; but do not try to crowd too much into the compass of a single day. This will defeat your object. You will always be liable to nu- merous and unavoidable interruptions. You have friends who claim a portion of your time. It is bet- ter 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 em- ployments. Give, then, sufficient latitude to your system to anticipate these, so that ypur affairs may not be thrown into confusion by their unexpected occurrence. The duty of being systematic in all our arrange- ments is enforced by several considerations. 1. By the ejcampie of our Creator. By a careful perusal of the first 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. Now the Lord has some design in everything he does. He never did anything in vain. But he could as easily have made all things at once, by a single wora of his power, as to have been occupied six days in the creation. As for resting the seventh 154 MOTIVES FOR BEING SYSTEMATIC. day, the Almighty could not be weary, and therefore needed no rest. What, then, could have been his design in this, but to set before us an example for the regulation of our conduct? 2. This duty is also enforced hy the analogy of the visible creation. The most complete and perfect sys- tem, order, and harmony, may be read in every page of the book of nature. From the minutest insect, up through all the animal creation, to the structure of our own bodies, there is a systematic arrangement of every particle of matter. So, from the little pebble that is washed upon the sea-shore, up to the loftiest worlds, and the whole planetary system, the same truth is manifest. 3. This duty is enforced hy our obligation to employ all our time for the glory of God. If we neglect the systematic arrangement of all our affairs, we lose much precious time, which might have been employed in the service of the Lord. I shall close this letter with a few remarks upon the nature of obligation. The very idea of obligation supposes the possibility of the thing being done that is required. There can be no such thing as our being under obligation to do what is in its own nature im- possible. The idea itself is absurd. This principle is recognized by our Lord in the parable of the tal- ents. The man only required of his servants axord- ing to their ability. Nothing, then, is duty except what can be done at the present moment. There are other things which may be duty hereafter ; but they are not present duty. Now, the great principle which I would here establish is, as I have elsewhere re- marked, that the obligation of duty rests upon the present moment. No principle can be of greater im- portance in practical life than this. It lies at the foundation of all Christian effort. It is the neglect of it which has ruined thousands of immortal souls, who have sat under the sound of the gospel. It is the neglect of it which keeps the church so low. If it is the duty of a sinner to repent, it is his duty to do it PRESENT OBLIGATION. 155 noiv; and every moment's delay is a new act of re- bellion 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 difficult. If it is the duty of a Christian to live near to God ; to feel his presence ; to hold commu- nion with him ; to be affected with the infinite beauty and excellence of his holy character ; the obligation of that duty rests upon the present moment. Every moment's delay is 5m. And so of every other duty. Our first object, then, is to I'now present duty; our second, to do it. We cannot put off anything which we oughl; to do now, without bringing guilt upon our Eouls. Your affectionate Brother 156 :;hristian activity. LETTER XIII. Christian Activity, "' She hath done what she could."— Mark 14:8. My dear Sister, You doubtless feel a deep interest in the great be- nevolent enterprises of the present day. No one who possesses the spirit of our Master can be indifferent towards them. It is important, then, that you should know what you can do towards moving- forward these en- terprises. For, remember that your obligation is as ex- tensive as your ability. Christ commended the woman referred to in the passag-e above quoted for doing- " what she could. ^^ If you do more than any within the circle of your acquaintance, and yet leave undone anything that you can do, you do not discharg-e your obligations. You have entered into the service of the Lord, and he requires you to do ivhat you can. It then becomes a matter of serious inquiry, " What can I doV It is an interesting fact, that the great moral enterprises of the present day, both for the conversion of the world, and for ameliorating the temporal con- dition of the poor, are in a great measure sustained by the energy oi female influence. This influence is felt in every department of society ; and must be, wherever the principles of the gospel prevail, so as to elevate your sex to the station which properly belongs to them. t will endeavor to point out some of the principal chan- nels through which it can be exerted. I. You may make your influence felt in the Bible Society. You know the grand object of this society is to put a copy of the Holy Scriptures within the leach FEMALE INFLUENCE. 157 of every individual of the human race. The spirit of Christ is that of the most expansive benevolence. If you possess this spirit, and value the sacred treasure contained in God's word as you aught, you will fecx a thrilling interest in this cause. Your heart will over- flow with compassion for those poor souls who have not the word of life. What, then, must be your emo- tions, when you consider that more than six hundred millions of your fellow-beings, as 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 nine millions are heathen, and one hundred and fifty-six millions are Roman and Greek Catholics ; nearly all of whom are destitute of the word of God. This leaves but seventy-tico millions who are called Protest- ants ; but a vast number of these, even in our highly favored land, are living without the Bible. Can you say with the Psalmist, " Oh how love I thy law ! It is my meditation all the day"1 How, then, must your heart bleed in view of these facts I "But," perhaps you reply, "what can I do for these perishing mil- lions?" I answer, Do ivhat you can. This is all that God requires of you. Although what you can do will be but as a drop of water in the ocean, compared with what is to be done, yet it may be the means of saving many perishing souls. You can become a member of the Bible Society. You can act as a visitor and col- lector, both to ascertain and supply those families which are destitute of the word of life, and to obtain the means of supplying others. And if no female Bi- ble Society exists in the place where your lot is cast, you can exert your influence among the ladies #f your acquaintance to form one. And in this measure I would advise you to persevere, even though you fird at first only two or three to unite with you. All obstacles in the way of benevolent enterprises vanish before a spirit of prayerful perseverance, and untiring exertion . II. You can make your infueyue felt in the Tract 14 158 MONTHLY TRACT DISTRIBUTION. Society. The circulation of religious tracts has been abundantly owned and blessed of God's spirit. It seems to be almost the only means of reaching some particular classes of people, who never wait upon God in his house. It is a cheap method of preaching the gospel both to the rich and the poor. For a single cent, or even less, a sermon may be obtained, con tam- ing a portion of divine truth sufficient, with God's blessing, to lead a soul to Christ. Engage actively in the various forms of this department of benevolent labor. The distribution of a tract to every family in a town, once a month, when properly conducted, may be the means of doing great good. It furnishes an easy introduction into families where God is not ac- knowledged ; and the matter contained in the tract will assist you to introduce religious conversation. It will enable you to ascertain and relieve the wants of the poor, without seeming to be obtrusive. It will soften your own heart, and excite your compassion, in view of the objects of distress with which you meet. It also furnishes a convenient opportunity for collect- ing children into Sabbath-schools. In distributing tracts, endeavor, as far as courtesy and propriety will admit, to engage those with whom you meet in direct personal conversation with regard to the concerns of their souls ; and when you meet only with the female members of the family, and circumstances favor it, pray with them. By so doing, you may be the in- strument of saving many precious souls. Your labor will also reflect back upon yourself, and warm your own heart. You will get a deeper sense of the dread- ful condition of perishing sinners ; and this will be the mean^ of exciting a spirit of prayer in their behalf. Those engaged in this work should meet every month, after finishing the distribution, report all cases of in- terest, and spend a season in prayer for the divine blessing upon their labors. I would advise you to be- gin your distribution early in the month, and always %ish it before the middle ; and be sure you make a THE MISSIONARY CAUSE. 159 exhibit a consistency of character, in other respects, to which he is a stranger. This leads to denunciation, alienation of feeling, bitterness, and strife. Bat one of God's commands is as dear to him as another ; and we cannot excuse ourselves be- fore him, for disobeying one, on the ground that we practise another. The perfection of Christian charac- ter consists in the harmonious development of the Christian graces. This is what I understand by the " stature of a perfect man in Christ Jesus;" a man who has no deformity ; who is complete in all his members and all his faculties. That you may attain to this, is the sincere prayer of Your affectionate Brother. 220 MARRIAGE. LETTER XVIII. Marriage, " Marriage is honorable in all." — Heb. 13 : 4. My dear Sister, Some young persons indulge a fastidiousness of feeling, in relation to the subject of marriage, as though it were indelicate to speak of it. Others make it the principal subject of their thoughts and conver- sation ; yet they seem to think it must never be men- tioned but in jest. But both these extremes should be avoided. Marriage is an ordinance of God, and therefore a proper subject of thought and discussion, with reference to personal duty. But it is a matter of great importance, having a direct bearing upon the glory of God, and the happiness of individuals. It siiould, therefore, never be approached with levity. But, as it requires no more attention than what is necessary in order to understand present duty, it would be foolish to make it a subject of constant thought, and silly to make it a common topic of con- versation. It is a matter which should be weighed deliberately and seriously by every young person. In reference to the main subject, two things should be considered : I. Marriage is desirable. It was ordained by the Lord, at the creation, as suited to the state of man as a social being, and necessary to the design for which he was created. Whoever, therefore, wilfully neg- lects it, contravenes the order of nature, and must consequently expect a diminution of those enjoyments which arise from the social state. There is a sweet- ness and comfort in the bosom of one's own family, MARRTAHF. DESIRABLE. 221 which can be enjoyed nowhere elee. In early life, this is supplied by our youthful companions, u jio feel in unison with us. But, as a perscn who remains single advances in life, the friends cf his youth form new attachments, in which he is incftpable of partici- pating-. Their feelings undergo a "hange, of which he knows nothing. He is gradual!^ left alone. No heart beats in unison with his own His social feel- ino-s wither for want of an object. As he feels not in unison with those around him, hishabits also become peculiar, and perhaps repulsive; P that his company is not desired : hence arises the wimsical attachment of such persons to domestic aninals, or to other ob- jects which can be enjoyed in solitide. As the dreary winter of age advances, the solitide of his condition becomes still more chilling. Nothing but that sweet resignation to the will of God vhich religion gives, under all circumstances, can reider such a situation tolerable. But religion does net annihilate the social affections. It only regulates chem. It is evident, then, that by a lawful and proper exercise of these affections, both our happiness and usefulness may be greatly increased. II. On the other hand, do not consider marriage as absolutely essential to harmless. Although it is an ordinance of God, yet te has not absolutely enjoined it upon all. You mn/, therefore, be in the way of duty while neglectvig it. And the apostle Paul hints that there maype, with those who enter into this state, a greatpf tendency of the heart towards earthly objects. TAere is also an increase of care. " The unmarri(vr woman careth for the things of the Lord, that she may be holy both in body and spirit ; 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 apostle intended. It has been greatly abused and perverted by tVe church of Rome. It must be observed that, in the same chapter, he advises that " every man have his owti wife, and every woman have her own husband." 19* 222 MARRIAGE NOT INDISPENSABLE. And, whatever may be our condition in life, if wa seek it with earnestness and perseverance, in the way of duty, God will give us grace sufficient for the day. But he says, thmgh it is no sin to marry, neverthe- less, " such shal have trouble in the flesh." It is undoubtedly true that the enjoyments of conj jgal life have their corres]onding difhcuhies and trials ; and if these are enhaned by an unhappy connection, the Bituation is insuferable. For this reason I would have you avoid tb conclusion that marriage is indis- pensable to happiiiiss. Single life is certainly to be preferred to a conrsction with a person who will di- minish, instead of ncreasing, your happiness. Hoav- ever, the remark (f the apostle, " such shall have trouble in the flesh,' doubtless had reference chiefly to the peculiar troublesof the times, when Christians were exposed to persecutim, the loss of goods, and even of "liife itself, for Christ i sake ; the trials of which would ^e much greater in imrried than in single life. Having these two principles fixed in your mind, you will be prepared calmly to consider what qualifi- cations are requisite in a companion for life. These I shall divide into two classes : 1. Those which are indispensable. 2. Those which are desirable. Of the first class, I see none whi-h can be dispensed with, without so marring the character of a man as to ren- der him an unfit associate for -an intelligent Christian lady. But, although the latter are very important, yet, without possessing all of them, a person may be an agreeable companion and a man of ip.al worth. .FIRST CLASS. 1. Th£ first requisite in a companion for life is piety. I know not how a Christian can form so inti- mate a connection as this with one who is livincr in rebellion against God. You profess to love Jesus above every other object ; and to forsake all, that you may follow him. How, then, could you unite your inteieftt with one who contimially rejects and abuses MARRYING UNBELIEVERS. 223 the object of your soul's delight? Indeed, I am at a loss to understand how a union can be formed between the carnal and the renewed heart. They are in direct opposiiion 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? A desire to form such a union must be a dark mark against any one s Christ- ian character. The Scriptures are very clear and decided on this point. The intermarrying of the righteous with the wicked was the principal cause of the general corruption of the inhabitants of the old world, which provoked God to destroy them with the flood. Abraham, the father of the faithful, was care- ful that Isaac, the son of promise, should not take a wife from among the heathen. The samj precaution was taken by Isaac and Rebecca, in rela,tion to Jacob. The children 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 unholy connections in the case of Solomon. Al- though he had been so zealous in the service of the Lord as to build him a temple — although he had even been inspired to write portions of the Holy Scriptures — yet his strange wives turned away his heart, and persuaded him to worship idols. Although we are now under a different dispensation, yet princi- ples remain the same. The union of a heathen and a Jew was, as to its effect on a pious mind, substan- tially the same as the union of a believer and an un- believer ; 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 recognized in the New Testament. The apostle Paul, speaking of the woman, says. " If her husband be dead, she is at lib- erty to be married to whom she will, only in tlie Lord." The phrase in the Lord, denotes being a true Christian ; as will appear from other passages where the same form of expression is used. *' If ahy maa 224 DISPOSITION. be in Christ, he is a new creature." It is plainly im- plied, then, in this qurilifj'ing phrase, that it is unluw- ful for a Christian to marry an unbeliever The same doctrine is also taught by the same aposile in another plcic;e. " Be not ye, therefore-, unequally yoked with unbelievers." In this passage the apostle lays down a general principle ; which applies to all intimate associations with unbelievers. And what connection could be aiore intimate than this? I conclude, there- fore, 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 profes- sion, but for evidence of deep-toned and devoted piety. The are many professors of religion who show very few signs of spiritual life. And there are doubtless many that make loud professions of religious expe- rience, who know nothing of the power of godliness. Look for a person who makes religion the chief con- cern of his life ; who is determined to live for God, and not for himself. Make this the test. Worldly- minded professors of religion are w^orse associates than those who make no profession. They exert a more withering influence upon the soul. 2. Another indispensable requisite 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. Grace may do much towards subduing these unholy tempers ; 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 exceedingly difficult to judge in this matter. The only direction I can give on this subject is, that, if you discover the exercise of any unhallowed pas- sions in a man, with the opportunity you will have of observation, you may consider it conclusive evidence of a disposition which would render you miserable. 3. The person of your choice must possess a well- ccLTivATED MIND. Jui ordci to pioduce a community CONGENIALITY. ENERGY OF CHARACTER. 225 of feelings, and maintain a growing interest in each other's society, both parties must possess minds well stored with useful knowledge, and capable of con- tinued expansion. We may love an ignorant person for his piety ; but we cannot long enjoy his so.^iety, as a constant companion, unless that piety is mingled with intelligence. To secure your esteem, as well a^ your affections, he must be capable of intelligent con- versation on all subjects of general interest. 4. His sentiments and feelings on general subjects must he coxgenial icilh your oion. This is a very im- portant matter. Persons of great worth, w^hose views and feelings, in relation to the common concerns of life are opposite, may render each other very un- happy. Particularly, if you possess a refined sensi- bility yourself, you must look for delicacy of feeling in a companion. A ver}' worthy man may render you unhappy, by an habitual disregard of your feelings. And there are many persons who seem to be utterly insensible to the tender emotions of refined delicacy. A man who would subject you to continual mortifica- tion by his coarseness and vulgarity, would be incapa- ble of sympaihizing with you in all the varied trials of life. Ther3 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, it will not be necessary in a companion. 5. AnotJier requisite is energy of character. Most people think some worldly prospects are indis- pensably necessary. But a man of energy can, by the blessing of God, make his way through this world, and suppon. a family, in this land of plenty, by his own industrv, in some lawful calling. And' you may be certain oi the blessing of God, if you obey and trust him. A profession or calling, pursued with energy, is therefore rdl the estate you need require. But do not trust yor rself with a man who is inefficient in all his undertaiiings. This would be leaning upon a broken staff. 6. The ptrson of your choice must be nearly o? 226 HEALTH. REFINEMENT. 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. 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 things 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. SECOND CLASS. 1 . It is desirable that the man with ivhom you form a connection for life should possess a sound body. A man of vigorous constitution will be more capable of struggling with the difficulties and trials of this world, than one who is weak in body. Yet, such an erro- neous system has been pursued, in the education of the generation just now coming upon the stage of ac- tion, that the health of very few sedentary persons remains unimpaired. It would, therefore, be cruel selfishness to refuse to form a connection of this kind, on this ground alone, provided they have no settled disease upon them. A person of feeble constitution requires the comfort and assistance of a companion, more than one in vigorous health. But, it certainly would not be your duty to throw yourself away upon a person already under the influence of an incurable disease. 2. Refinement of manners is a very desirable quality in a companion for life. This renders a per- son's society more agreeable and pleasant, and may he 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 respect amiable and worthy, have neglected the cultivation of their manners ; while there are very many, destitute alike of talent and education, who seem to be adepts A SOUND JUDGMENT. PRUDENCE. 227 in the art of politeness. However, this may he culti- vated. A person of good sense, who appreciates its importance, may soon acquire a courteous and pleas- ing address, by mingling with refined society. 3. A SOUND JUDGMENT is also very necessarv. to enable a man to direct the common affairs of life. However, this may also be cultivated by experience, and therefore cannot be called indispensable. 4. IP R\:i)ESCE is very desirable. The rashest vouth, however, will learn prudence by experience. Aftv'^r 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 necks 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 with yourself. The separation of a family, in their attend- ance upon public worship, is productive of great inconvenience and perplexity ; and there is serious danger of its giving rise to unpleasant feelings, and becoming an occasion of discord. 1 think it should be a very serious objection against any man, that he be- longs to a different communion from yourself. Yet, I dare not say that I would prefer single life to a con- nection of this kind. 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 consider indispensable. If he lack any one of these, you have no further inquiry to make. Inform him openlv and ingenuously of your decision ; but spare his feelings as far as you can consistently with Christian sincerity. He is entitled to your gratitude for the preference he has manifested for yourself. Therefore, treat him courteously and tenderly ; yet let him understand that 228 CONTROL TOUR FEELINGS. your decision is conclusive and final. If he possess only the feelings of a gentleman, this course will secure for you his esteem and friendship. But if you are satisfied, with respect to these prominent traits of character, next look fur those qualities w^hich you con- sider desirable^ though not indispensable. If you dis- cover few or none of these, it will be a serious objec- tion against him. But you need not expect to find them all combined in any one person. If you seek for a perfect character, you will be disappointed. In this as well as every other relation of life, you will need to exercise forbearance. The best of men are com- passed about with imperfection and infirmity. Be- sides, as you are not perfect yourself, it would seem like a species of injustice to require perfection in a companion. While deciding these points, keep your feelings en- tirely under control. Suffer them to have no influence upon your judgment. A Christian should never be governed by impulse. Many persons have, no doubt, destroyed their happiness for life, by suffering their feelings to get the better of their judgment. Make the^matter a subject of daily prayer. The Lord directs all our ways, and we cannot expect to be prospered in anything, wherein we neglect to acknowledge him, and seek his direction. But, when you have satisfied yourself, in relation to these things, and the person whose addresses you are receiving his distinctly avowed his intentions, you raay remove the restraint from your feelings ; which, as well as your judgment, have a deep concern in the affair. A ha:py and pros- perous union must have for its basis a ruutual senti- ment of affection, of a peculiar kind. If you are satisfied that this sentiment exists on his part, you are to inquire whether you can exercise it towards him. For, with many persons of great wortli, whom we liighly esteem, there is often wanting a certain unde- fiuable combination of qualities, not impropely termed the soul of character; which alone seems to call out the exercise of that peculiar sentiment of which we PECULIAR AFFECTION NECESSARY. 229 are speaking. But I seriously charge you never to form a connection which is not based upon this princi pie ; and that, for tlie following reasons: 1. Such depraved creatures as we are, need the aid of the wannest affection, to enable us to exercise that mutual forbearance, so indispensable to the peace and happiness of the domsstic circle. 2. That the marriage covenant should be cemented by a principle of a peculiar kind, will appear from the supori(jrity of the soul over the body. When two human oeings 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 out- ward union, and of course precede it. 3. We may infer the same thing from the exist- ence of such a principle in the human breast. That it does exist, may be abundantly proved, both by Scripture and experience. 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 parlies to this connection, should be superior to all other human attachments. The frown of God must then rest upon a union founded upon any other principle ; for by it the order of nature is contravened, and therefore the blessings of peace and happiness cannot be expected to attend it. However, 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 man who pos sssses the prominent traits of character necessary to render you happy. However, be fully satisfied that such a sentiment of a permanent character, 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 dig- nity of character, and never condescend to trifle, la your conrersaiion, however, upon general subjects, 20 230 PROPRIETY OF CONDUCT. you may exercise the same sociability and freedom which you would with ladies ; not seeming to be sen- si!)le of any difference of sex. Indignantly repel any improper liberties : but never decline attentions which are considered as belonging to the rules of common politeness, unless there should be something in the character of the individual which would justify you in wishing wholly to avoid his society. Some men are so disagreeable in their attenticiis, and so obtrusive of their company, that they become a great annoyance to ladies. I think the latter justifiable in refusing the attentions of such men, till they learn better manners. Pay the strictest regard to propriety and delicacy, in all your conduct ; yet do not maintain such a cold reserve and chilling distance, as to produce the im- pression in the mind of every one you meet, that you dislike his society. No gentleman of refined and deli- cate feelings, v^ill intrude his company upon ladies, when he thinks it is not desired ; and you may create this impression, by carrying the rules of propriety to the extreme of reserve. But the contrary extreme, of manifesting an excessive fondness for the society of gentlemen, is still more to be avoided. By cultivating an acute sense of propriety in all 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, and you have deliberately determined the several points already mentioned. If you do you may subject your- self to much needless disquietude, and perhaps the most unpleasant disappointments. And the wounded feeling thus produced, may have an injurious effect upon your subsequent character and happiness. I shall close this letter with a few brief remarks, of a general nature. 1. Do not suffer this subject to occupy a very prominent place in your thoughts. To be constantly ruminating upon it, can hardly fail of exerting an iDJurious influence upon your mind, feeliags, and d©- GENERAL EEMATIKS. 231 portment ; and you will be almost certain to betray yourself, in the society of gentlemen, and, perhaps, become the subject of merriment, as one who is anx- ious for a husband. 2. Do not make this a subject of common conver- sation. There is, perhaps, nothing- which has a stronger tendency to deteriorate the social intercourse of young people than the disposition to give the sub- ject of matrimonial alliances so prominent a place in their conversation, and to make it a matter of jesting and mirth. There are other subjects enough, in the wide fields of science, literature, and religion, to oc- cupy the social hour, both profitably and pleasantly ; and a dignified reserve on this subject will protect you from rudeness, which you will be very likely to encounter, if you indulge in jesting and raillery in regard to it. 3. Do not speak of your own private affairs of this kind, so as to have them become the subject of con- versation among the circle of your acquaintances. It certainly does not add to the esteem of a young lady, among sensible people, for her to be heard talking about her beaux. Especially is this caution necessary in the case of a matrimonial engagement. Remember the old adage : " There's many a slip Betweea the cup and the lip ;" and consider how your feelings would be mortified, if, after making such an engagement generally known among your acquaintances, anything should occur to break it off. In such case, you will have wounded feeling enough to struggle with, without the additi«)!ial pain of having the affair become a neighborhood talk. 4. Do not make an engagement a long time before you expect it to be consummated. Such engage- ments are surrounded with peril. A few years may make such changes in the characters and feelings of young persons as to destroy the fitness and congeni- ality of the parties ; while, if the union had been con- summated, they would have assimilated to each other 232 GENERAL REIVLA.RKS. In short, let me entreat you to cultivate the most delicate sense of propriety in regard to everything* having the most 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^ v^hich is an unlovely trait of character, and which adds nothing to the strength of virtue. Your affectionate Brother. SUBJIISSION TO THE 'UnLL OF GOD. 233 LETTER XIX. Submission to the Will of God; Dependence upon Him for Temporal Things, and Contentment under all Circumstances. " Having food and raiment, let us be therewith content." — 1 Tim. 6: 8, My dear Sister, The secret of all true happiness lies in a cordial acquiescence in the will of God in all things. It is " Sweet to lie passive in his hand, And know no will but hi3." The great doctrine that God exercises a particular providence over every event, is most precious to the heart of every Christian. It enables him to see the hand of God, in directing all his affairs. Hence, the exceeding sinfulness of a repining, discontented, and unhappy temper. Indeed, it is difficult to reconcile the habitual indulgence of such a disposition with the existence of grace in the heart. The very first emo- tion of the new-born soul is submission to the will of God. Many people lose sight of the hand of God in those little difficulties and perplexities, which are of every day occurrence, and look only at second causes. And so they often do in more important matters. When they are injured or insulted by others, they murmur and complain, and give vent to their indigna- tion against the immediate causes of theif distress ; forgetting that these are only the instruments which God employs for the trial of their faith or the punish- ment of their sins. Thus, God permitted Satan to try the faith of Job. Thus, he permitted Shimei to curae 20* 234 MOTIVES TO RESIGNATION. David. But the answer of this godly man is worthy of being imitated by all Christians under similar cir- cumstances. '* Let him curse, because the Lord hath Baid unto him, curse David." Thus, also, the Lord employed the envy of Joseph's brethren, to save the lives of all his father's family. " But as for you, yo 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 reason why the histories of the Bible are so much more instructive than other liis- tories is, that the motives of men and the secret agency of divine Providence are brought to light. Hence, also, the reason why the events recorded in Scripture appear so marvellous. If we could see how the hand of God is concerned in all things that occur within our observation, they would appear no less wonderful. In this doctrine, we have the strongest possible mo- tive for a hearty and cheerful resignation to all the crosses and difficulties, trials and afflictions, which come upon us in this life, whatever may be their im- mediate cause. We know that they are directed by our heavenly Father, whose " tender mercies are over all his works;" and who "doth not afflict wil- lingly, nor grieve the children of men." And, whether we are Christians or not, the duty of submis- sion remains the same. When we consider the rela- tion which man sustains to God, as a guilty rebel against his government, we must see that, whatever may be our earthly afflictions, so long as we are out of hell, we are the living monuments of his mercy. " Wherefore doth a living man complain, a man fot the punishment of his sins." But, if we have evidence that we are the children of God, his promises furnish the most abundant conso- lation, in every trial. We are assured " that all things work together for good to them that love God." A.nd 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 Ca W r ORlLt G COXSIDERATIOyS. 235 bleoanigB. It was so in the case of Joseph, already duotiodej. We are aiao taugrht to look upoo tiM afflifctions of this life as the feithful oorrectioos of a kiiid and tender Parent. ** For whom the Lord \aw- eth, he chasteneth, and scoorgeth ereij son whom he leoeireth." How ooceoling the reflection, that all oar sofienngB are designed to mortify and subdue oar eorruplioas, to wean as fr«n the world, and lead as to a more humble and constant sense of our dependence upon God. Besides, the people of God haTe the most co mfoiti ng assorances of his presence, in afflic- tion, if they will but trust in him. ** Jn oB thy ways mJawwledffe huiL, and he shall direct thy steps." " Cast thy burden upon the Lord, and he shall sustain thee : he skaU waxr svffer tkt righteous to he moced.^' '* God is our refiige and stieoglh, a very f resent help « trmMe: therefore wUl not we fear, thoagh the earth be remoTed, and though the mountains be car- ried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof." ** Tke steps of « good mcR are ordered by the Lord ; and he delighteth in his way. Thongfa he fell, he shall not be utterly east down; for the Lord upholdeth him with his hand." O, how ungrateful for a child of God to re- pine at the dealings of such a tender and ^thful parent! O, the ingratitude of unbelief! Who can aecnse the Lord of nnfaithfalnewB to the least of his momises? Why, then, should we refuse to trust him, when the assoranoes of his watchful care and loTe are so full, and so ahuodanti We have not your conduct and motives with it, and see whether in all things you have manifested his spirit. But do net be satisfied till the exercise, however performed, 1 as taken hold of the heart, and led to penitence for sin, and a sense of pardon through the blood of Christ, which accompanies true contrition ; for " the Lord is nigh unto them that are of a broken heart ; and saveth such as be of a contrite spirit." I have inserted several sets of questions for every day in the week, differing in length, to prevent mo- notony, and to accommodate those occasions when you have more or less time. QUESTIONS FOR SATURDAY EVENING. How was my heart improved by the last Sabbath 1 How have I since improved the impressions I then 244 QUESTIONS. received 1 What vows did I then make 1 How have I performed them? What procuress have I made in the divine life? What conquests have I made by the grace of God over sin? What temptations have 1 encountered? What victories have I gained? What falls have I suffered? What lessons have I learned by them ? What improvement have I made in divine knowledge? What good have I done? What was my frame of mind, on Monday, Tuesday, &c. (speci- fying and considering each day by itself.) What meetings have I attended? How was my heart af- fected by them? What business have I done? Was it all performed to the glory of God ? Do I now hail the approach of the Sabbath with delight? Or do I indulge a secret regret that my worldly schemes should be interrupted by this hallowed season of rest ? QUESTIONS FOR SABBATH EVENINGS. Did I yesterday make all needful preparations for the holy Sabbath? What was my frame of mind, on retiring to rest, at the close of the week? When I awoke, on this holy morning, towards what were my first thoughts directed? How did I begin the day? What public or private duties have I neglected? What has been my general frame of mind this day? With what preparation did I go to the sanctuary? How were my thoughts occupied on the way ? What were my feelings, on entering the house of God? What Avas my general frame of mind, while there? What my manner? Have I felt any sensible delight in the exercises of public worship ? With what feel- ings did I join the devotional exercises of singing and prayer ? In what character did I view the preach- er? As whose message did I receive the word? For whom did I hear — for myself, or for others? Was the word mixed with faith ? How much prayer did I mingle with hearing? What evidence have I that it was attended by the Holy Spirit to my heart? Did I indulge wandering thoughts, in any part of the QUESTIONS. 245 public services ? How murh prnnrress havp 1 made, in ovcrcoiniiig these heart-wandt-rino-s^ Hnw were my thougfits occupied on my reicrii from pubhc wor- ship? [With what preparation did 1 ijo to the Sab- bath-school ? When 1 went before my class, what were my feelings in regard to their souls, and my own responsibility? How was my own heart aflected' with the truths contained in the lesson ? What direct efforts have I made for their conversion ? What gen- eral efforts to impress their minds with the truth 1 What prayers have I offered in their behalf? What have been my motives for desiring their conversion?] How much time have I spent this day in my closet? What have been my feelings in prayer ? What in reading God's word? W^hat in meditation? Havel felt and acknowledged my dependence upon the Holy Spirit for every right exercise of heart ? What dis- coveries have I had of my own guilt and helpless- Tiess, and my need of a Saviour? How has Jesus appeared to me ? What communion have I enjoyed with God? How have I felt, in view of my sins, and of God's goodness to me? What hav^e been my feel- ings, on coming anew to the cross of Christ? Have I, at any time this day, indulged vain or worldly thoughts? Have I sought my own ease or pleasure? Have I engaged in w^orldly or unprofitable conversa- tion ? Do I now feel my soul refreshed, and my strength renewed, for the Christian warfare ? QUESTIONS TO BE USED IN SELF-EXAMINATION AT THB CLOSE OF EVERY DAY IN THE WEEK. I. To he used when time is very limited. With what feelings did I compose myself to sleep last night? How were my thoughts employed during the wakeful hours of the night? What were my feelings on awaking? How did I begin the day? With what feelings and spirit have I engaged in the 21* 246 QUESTIONS. various devotions of the day 1 How have I enjoyed my hours of leisure? How have I performed the business of the day? What has been the spirit of my intercourse with others ? Wiiat errors or what sins have I committed, in thought, word, or deed? What spiritual affections have I experienced, and what has been their effect upon me since ? Have I made any progress in the Christian race ? n. To he used on ordinary occasions. With what frame of spirit did I close the last dayl Upon what were my thoughts occupied during the wakeful hours of the night? What were my first emotions, as I awoke this morning? How did I be- gin the day ? What communion have I held with God, in secret, this day? For whom have I lived ? What has been my frame of spirit, while engaged in the employments of the day? What tempers have I exercised, in my intercourse with others? What temptations have I encountered ? What has been the result? What conflicts have I had with my own corruptions? What progress have I made in subduing them ? What trials have I experienced ? How have I borne them ? Have I felt my dependence upon God for everything? Have I indulged undue anxiety about the affairs of this world ? Have I murmured at the dispensations of Providence? Have I indulged self-complacency or self-seeking? What views have I had of myself? How did they affect me ? What discoveries have I made of the divine character? How have I been affected by them? Have I felt any longing desires after conformity to the divine image? How has my heart been affected with my short-com- ings in obedience and duty? Has this driven me to Christ? Have I found pardon and peace in him? What sense of the divine presence have I maintained through the day ? What spirit of prayer have I exer- QUESTIONS. 247 cised this day? What has been the burden of my petitions? Why have I desired these things? Hu\v constant and how strong have been these desires? How often and how fervently have I carried them to the throne of grace ? How have I felt in regard to the interests of Zion, the salvation of souls, and the glory of God ? How have I felt towards my Christian brethren ? Have I spoken evil of any, or listened with complacency to evil speaking ? Have I exercised harshness, or an unforgiving temper, towards any ? What have I done for the glory of God, or the good of my fellow-creatures? Have I watched over ray heart, my tongue, and my actions ? Have I main- tained spirituality of mind through the day ? HI. Dr. Doddridge^s Questions. " Did I awake as with God this morning, and rise with a grateful sense of his goodness ? How were the secret devotions of the morning performed? Did I offer my solemn praises, and renew the dedication of myself to God, with becoming attention and suitable affections ? Did I lay my scheme for the business of the day wisely and well I How did I read the Scrip- tures, or any other devotional or practical piece which. I afterwards found it convenient to review ? Did it do my heart good, or was it a mere amusement? How have the other stated devotions of the day been attended, whether in the family or in public? Have I pursued the conrunon business of the day with dili- gence and spirituality, doing everything in season, and with all convenient despatch, and as 'unto the Lord?' Col. 3 : 23. What time have I lost this day, in the morning, or the forenoon — in the after- noon, or the evening? (tor these divisions will assist your recollection ;) and what has occasioned the loss of it? With what temper, and under what regula- tions, have the recreations of this day been pursued ? 248 QUESTIONS. Have I seen tlie hand of God in my mercies, health, cheerfulness, food, clothing, books, preservation in journeys, success of business, conversation, and kind ness of friends, fcc? Have I seen it in afflictions, and particularly in little things, which had a tendency to vex and disquiet me 1 Have I received my com- forts thankfully, and my afflictions submissively 1 How have I guarded against the temptations of the day, particularly against this or that temptation, which I foresaw in the morning? Have I maintained a de- pendence on divine influence ? Have I ' lived by faith on the Son of God,' (Gal. 2 : 20,) and regarded Christ this day as my teacher and governor, my atone- ment and intercessor, my example and guardian, my strength and forerunner'? Havel been looking for- ward to death and eternity this day, and considered myself as a probationer for heaven, and, through grace, an expectant of it? Havel governed my thoughts well, especially in such or such an interval of soli- tude? How was my subject of thought this day chosen, and how was it regarded? Have I governed my discourses well, in such and such company? Did I say nothing passionate, mischievous, slanderous, im- prudent, impertinent ? Has my heart this day been full of love to God, and to all mankind ? and have 1 sought, and found, and improved, opportunities of doing and getting good? With what attention and improvement have I read the Scriptures this evening ? How was self-examination performed the last night? and how have I profited this day by any remarks I then made on former negligences and mistakes? With what temper did I then lie down and compose myself to sleep?" IV. To be used when you have more time than usual. Did I last night compose myself to sleep with a •weet sense of the divine presence? Did I meditate QUESTIONS. 249 upon divine things in the wakeful hours of the night? When I awoke this morning, did my heart rise up with gratitude to my merciful Preserver ? Did I re- member that I am indebted for life, and health, and every enjoyment, to the sufferings and death of my dear Redeemer? Did I renewedly consecrate my spared life to his service 1 And have I lived this day for God, and not for myself? Have I denied self, whenever it has come between me and dutyl Have I indulged a self-seeking spirit? Have I refused to make any personal sacrifice, whereby I might glorify God, or do good to others? Has my heart been af- fected with any discoveries of the infinite loveliness of the divine perfections ? Have I had a view of the exceeding sinfulness of sin, and the corruptions of my own heart in particular? Has this driven me from resting upon anything in myself, to put my trust alone in Christ? Have I felt any longing desires after conformity to the divine image ? Have I felt any delight in the law of God ? Has my heart been grieved to see that I fall so far short of keeping it? Has my soul been filled with joy and peace in believ- ing in Christ ? Have I felt a lively sense of the divine presence continually? Have I maintained a cheerful, serene, and peaceful temper of heart I Have I studied the word of God with an earnest desire to know present duty? Have I neglected or delayed to perform any duty when it has been made known? Have I felt that God was speakmg to nie through his word? Have I sought the aid of the Holy Spirit I Have I read God's word with a prayerful spirit ? Have I read it with self-application ? Have 1 felt any sensible delight while reading it ? Have I spent any time in heavenly meditation ? Was this exercise performed in a prayerful spirit I Did the truth I was contemplating deeply affect my own heart? Have my thoughts been habitually (krected towards heavenly things ? Have I observed my regular seasons of prayei'l Has my frame of spirit been lively, and my thoughts 250 QUESTIONS. collected, in this exercise? Have I felt my depend- ence upon the Spirit of God? Have I earnestly and sincerely desired the things for which 1 have asked' Have I desired them for the glory of God, or for the gratification of myself? Have I laid hold of the prom- ises of God ? Have 1 maintained a constant spirit of prayer? Have I sent up frequent ejaculations to God ? In all my approaches to the throne of grace, have I come with a suitable preparation of heart? Has a sense of the divine presence filled me with holy awe and reverence ? Has my heart been drawn out to God with filial affection and humble confidence, through Jesus the Mediator? Have I felt my need? Have I humbled myself low before ■ ' « because it is advanf^g-eous frequently to vary the ex- ercise. The subject of true and false conversion is continually undergoing discussion ; and those who feel truly anxious to know the foundations upon which they rest will not fail to avail themselves of every approved treatise on the subject. But, above all, study the Bible diligently and prayerfully, for the purpose of ascertaining the genuine marks of saving- grace ; take time to perform the work of self-exami- nation thoroughly, bringing to your aid all the infor- mation you can obtain from these sources — varying che exercise, at different times, that it may not be- come superficial and formal. I have also prepared some questions for this pur- pose, which you will find below. In these questions, I have not aimed at covering the whole ground of Christian experience, so much as to bring before the mind, in connection, some of the most prominent pas- sages of Scripture relating to the evidences of Christ- ian character. Nor have I taken particular pains to prevent the questions from involving each other ; as we may detect our deficiencies on the same points the more readily by having them held up in a variety of views. The chief design of these questions will be lost, if you do not examine the passages of Scripture referred to. Some of the traits of character here pre- sented may not be certain evidence of piety ; while, in other cases, a person may be a Christian while possessing the graces mentioned in a much less degree than they are here represented. It is not necessary, where time is limited, to go through the whole of hese questions at once ; and probably in most cases it will be found more edifying to take up a portion of tliem at a time. Am I A Christian] 1. Let me ejcmnine as to my views of Sin. Have I beheld sii with an aljhorrence far greater than the delight it 3ver gave me? Has that abhorrence arisen 256 VIEWS OF god's government. from an apprehension of the evil consequences to which it has exposed me, or of its odious nature, and its ex- ceeding sinfulness as committed against God 1 Ps. 51 : 4. Isa. 1 : 2 — 4. Have I had a full apprehension of my own exceeding sinfulness? Ps. 51 : 4. Isa. 1: 5, 6. Eph. 2 : 1 — 3. Have I felt my sins to be an insupportable burden 1 Ps. 38 : 2 — 7. Have I ceased attempting to justify myself? Job 40 : 4. Luke 18 : 11 — 14. Have I utterly despaired of all help from myself? Rom. 3 : 20. Have I abandoned all at- tempts to establish my own righteousness, by resolu- tions of amendment and future obedience ? Rom. 9 : 32. 10 : 3. Have I exercised sincere and heartfelt sorrow on account of my sins? Ps. 38 : 17, 18. Has this been the sorrow of the world which worketh death? 2 Cor. 7: 10, 1. c. 2 Sam. 17: 23. Matt. 27: 3 — 5. Acts 8 : 24. Or has it been godly sorrow, which worketh repentance not to be repented of? 2 Cor. 7 : 9 — 11. Has my heart been broken, contrite, and humble, under a sense of my sins against God ? Ps. 34 : 18. 51 : 17. Isa. 57: 15. Has this sense of sin emptied me of myself, and begotten a deep poverty of spirit? Isa. 66 : 2. Matt. 5 : 3. Has it led me to feel my unworthiness of God's favor? Gen. 32 : 10. Luke 15 : 19. 18 : 13, 14. Have I been filled with shame and self-loathing, on account of the exceeding" greatness of my sin, considered under a view of the infijiite purity and awful majesty of the great Jeho- vah, against w^hom it has been committed? Ezra 9 : 6. Job 42 : 1—6. Jer. 31 : 19. Ezek. 16 : 63. 2. ^5 to my views of the government of God. Do I acquiesce in the government of God as a most wise, most just, and most righteous government ? Rev. 15 : 3, 4. Do I cordially, cheerfully, and without reserve, yield myself, as a moral and accountable being, to the authority of God, as the moral Governor of the uni- verse? Rom. 6 : 13. 12 : 1. Do I feel no reserve in my heart, making first the condition that I may be saved ? Do I humbly acquiesce in the justice of God, in the eterral punishment of the wicked? Do I in- FAITH Ui CHRIST. 257 elude myself in this, thereby " accepting the punish- ment of my sin"! Levit. 26: 40, 41. Am I sure that this feeling is not produced by the secret con- sciousness that it is an evidence of a gracious state? Jer. 17: 9. If all hope of salvation were suddenly taken away from me, would my heart still acquiesce in the justice of the sentence of condemnation? 3. As to my faith in Christ. Have I ceased from my ouTi works, and, as a heavy-laden sinner, come to Christ for rest? Heb. 4 : 10. Matt. 11 : 28. Have I seen him to be, in all respects, a complete Saviour, just such as my ruined and lost condition requires ? 1 Cor. 1 : 30. Gal. 3 : 13. 4 : 3—5. Col. 1 : 19. 2 : 3, 10. Have I heartily given up all for him 1 Matt. 10 : 37. Luke 14: 26, 33. Phil. 3: 7—10. Havel cheerfully taken up my cross and followed him 1 Luke 14 : 27. Do I now consider myself as no more my own, but the Lord's, by the purchase of the Redeem- er's blood? 1 Cor. 6: 19, 20. Do I therefore make it my constant and highest aim to glorify God with my body and spirit which are his? 1 Cor. 6 : 20. 10 : 31. Have I through him become dead to sin, bu; alive to God? Rom. 6 : 11. Have I crucified the flesh, with its affections and lusts? Gal. 5 : 24. Have 1 become dead also to the world, not seeking my por- tion in its riches, honors, pleasures, or pursuits ? Gal. 2 : 20. 6 : 14. 1 John 2 : 15. Have I utterly de- spaired of acceptance with God in any other way than by the mediation of Christ? Acts 4 : 12. Heb. 10: 26, 27. Have I cordially sought reconciliation with God through the blood of Jesus? Col. 1 : 20—22. Does my hope of salvation rest solely and alone in the righteousness and atonement of the Lord Jesus Christ! Rom. 3 : 22 — 26, Do I receive him as my Prophet j submitting my will entirely to the teachings of his word and Spirit? Deut. 18: 15. Heb. 1 : 1, 2. 2: 1 — 3. Do I receive him in his office of Priest, trusting in the atonement he has made, and committing my case to him, that he may intercede for me, before the offended M7je&^y of heaven? Heb. 4 : 14, 15. 7; 26 ^ ^3* 258 LOVE TO GOD. 8:1. 9:11, 12, 24, 25. With humble confidence in his intercession, do I come boldly to the throne of grace 1 Heb. 4: 16. Do I cordi-ally submit to him in his office of King? Ps. 2:6. 45 : 1. Isa. 9 : 6, 1. c. Acts 5 : 31. Do I yield my heart unreservedly to his authority, making it my constant aim to bring into captivity every thought and action to the obedience of Christ? Matt. 11: 29, 30. John 15: 14. Rom. 6: 16. 2 Cor. 10 : 5. Whenever I fall into sin, do I seek to ease my conscience by reformation and forgetful- ness, or do I apply afresh to Christ, as the only pro- pitiation for sin? 1 John 2:1,2. Do I find peace of conscience and spiritual joy in believing in Jesus? Rom. 5:1. 8:1. 14 : 17. 15 : 13. 1 Pet. 1:8. Am I united to Christ as the living branch is to the vine ? John 15 : 1. Do I look to my union with him, as the branch to the vine, for spiritual nourishment, strength and life? John 15 : 4. Phil. 2 : 12, 13. Heb. 13 : 21. Do I realize the danger of self-confidence? Prov. 28 : 26. Mark 14 : 29—31, 68—71. Rom. 11 : 20. 1 Cor. 10 : 12. Do I realize to what my union with Christ entitles me? Rom. 8 : 17. In view of this union, do I feel a filial spirit of adoption towards God as my father? Ps. 103 : 13, 14. Rom. 8 : 15, 16. Gal. 4 : 4 — 7. 1 John 3 : 1,2. Does this union with Christ lead me to feel a union of spirit with all his disciples? John 17 : 21. 1 Cor. 12 : 12—29. What sympathy does this lead me to exercise towards them? Rom. 12 : 15. 1 Cor. 12 : 26. 1 John 3 : 17. Is Christ precious to my soul ? 1 Pet. 2 : 7, f. c. Do I see a moral beauty and excellence in him above all created intelligences? Ps. 45 : 1, 2. Ca. 5 : 9 — 15. John 1 : 14. Col. 2 : 3, 9. Heb. 1 : 3. How am I affected with the contemplation of his sufferings for the salvation of my soul? 2 Cor. 5 : 14, 15. 4. As to my love to God. Do I take God for my supreme and eternal portion? Ps. 16: 1 — 11. 73: 25, 26. 119: 57. Lam. 3: 24. Is he the object of my highest love ? Mark 12 : 30. Am I willing to re- linquish whatever ©omes in eompetition with him aa LOVE TO GOD. 259 an object of my affection^ IVIark 10: 37—39. Do 1 prefer his favor and dread his power above that of all other beinffs? Ps. 36:7. 43:3. 89:6—8. Deut. 10 : 12. Ps. 30 : 5. 33 : 8. 88 : 6—8. Jer. 10 : 7. Do I derive comfort in mv afflictions by makingf him my refuge? Ps. 9 : 9. 57: 1. 59: 16. Jer. 16: 19. When my soul is under the hidino-s of his counten- ance, can 1 enjoy any other good ? Job 29 : 2 — 5. Ps. 38 : 1 — 10. Do I experience any ardent longings af- ter his spiritual presence with my souH Ps. 42 : 1, 2. 61 : 1, 2. Do I feel any earnest desires after con- formity to his image? Matt. 5: 6. Rom. 8 : 29. 1 Cor. 15: 49. 2 Cor. 3 : 18. 4:4. Col. 3 : 10. Ps. 17 : 15. Do I delight in the moral law of God, as a transcript of his holy character? Ps. 37 : 31. 119: 70, 72, 77, 79, 113, 131. Rom. 7 : 12, 22. Do I feel gn'ieved when I see his law disregarded? Ps. 119: 136, 158. Do I make his will the rule of my life ? 1 John 5 : 3. Do I earnestly strive to bring my heart and life into complete conformity to his will ? Phil. 3 : 7—14. Do I love his word ? Ps. 19 : 7— 11. 119: 11, 16, 82, 162, 172. Do I find delight in meditating upon it? Ps. 1:2. 119 : 148. Do I delight in the ordinances of his house? Ps. 26 : 8. 36 : 8. 122 : 1. 84 : 10. Do I delight in the Sabbath, anticipating its return with desire, hailing it with joy, and engaging in its duties with sweet satisfaction ; Isa. 58 : 13, 14. Do I delight in secret communion with God, in prayer and praise? Ps. 5 : 2, 3. 55 : 16, 17. 88 : 13. 116 : 2. 138: 1,2. 146: 1,2. 147: 1. 148. Do I love the children of God, as bearing his image ? 1 John 4 : 20. 5:1. Is my soul ever moved with sweet emotion in contemplating the infinite moral perfections of God % Ps. 30 : 4. 96 : 9. Do I delight also in his natural perfections, as appertaining to the Supreme Ruler of the universe? Ps. 96 : 1— 13. 97:1—12. Do I feel this delight in his character, independent of the idea that he is my friend? Hab. 3 : 17, 18. Am I sure that ST en this emotion is not produced by the secret 260 CHRISTLAN CHARACTER. thought that the exercise of it is an evidence of my being his friend 1 5. As to my Christian character in general. Do 1 realize my dependence upon the Holy Spirit for every right feeling and action? John 14 : 16, 17. Rom. 8 . 9, 13, 14. Isa. 26, 12. Are the fruits of the Spirit manifest in my heart and life 1 Gal. 5 : 22 — 24. Have I mortified my members which are upon the earth, and put off the works of the flesh ? Gal. 5 : 19—21. Col. 3 : 5, 8. Have I put on the new man, which is re- newed in knowledge, after the image of him that cre- ated him? Col. 3: 10. Do I manifest my love to my brethren by a readiness to make sacrifices of personal feeling, interest, and enjoyment, to promote their wel- fare and happiness 1 1 John 3 : 14 — 17. Do I mani- fest my love for all mankind , by doing good to all as I have opportunity ? Do I feel an unalterable desire for the conversion of their souls? Rom. 9 : 1, 2. Am I willing to make personal efforts and sacrifices to pro- mote this object? Do I heartily and earnestly offei the prayer, — " Thy kingdom come," doing and giv- ing all in my power to promote it ? Is the same mind in me, in these respects, that was in Christ Jesus ? Phil. 2 : 4—8. Rom. 15 : 2, 3. Do I truly feel that it is more blessed to give than to receive ? Acts 20 : 35 Do I strive, as much as in me lies, to live in peace with all, and to promote peace among all men? Ps. 34 : 14. Matt. 5 : 9. Rom. 12 : 18. 2 Cor. 13 : 11. Heb. 12 : 14. James 3 : 17. Do I seek the peace of Zion, avoiding every unnecessary offence, and even sacrificing my own feelings for the sake of the peace of the church ? Ps. 122: 6. Rom. 14: 19—21. 1 Cor. 7: 15. 8: 13. 14: 33. Eph. 4:3. 1 Thess. 5 : 13. Am I long-suffering and patient under injurious treatment? 1 Cor. 13 : 4, 7. Do 1 exercise a spirit of forbearance towards the faults of others, forgiving injuries and offences? Mark 11 : 25. Eph. 4:2. Col. 3:13. Do I put away all envy and jealousy from my bosom — not seeking occasion of of- fence by putting the worst construction upon the con- duct of ethers — not expe :ting great things for myself, CHRISTIAN CHARACTER. 261 and not oeing displeased when I am passed by with apparent neglect ? Rom. 12 : 16, 1 Cor. 13 : 4, 5, 7. Jer. 45 : 5. Eph. 4 : 2. Col. 3 : 12. Do I not think of myself more highly than I ought to think? Rom. 12 : 3, 16. Do I in lowliness of mind esteem others bet- ter than myself? Phil. 2:3. Am I self-willed, headstrong, determined to have my own way ? or am I ready to prefer the judgment of ray brethren, and submit to them, when I can do it conscientiously? Eph. 5: 21. 1 Peter 5: 5. Am I tender of spirit, kind, gentle, and courteous, in my intercourse with others? 1 Thess. 2 : 7. 2 Tim. 2 : 24. Titus 3 : 2. James 3 : 17. Eph. 4 : 32. Col. 3 : 12. 1 Peter 3 : 8. Have I put on meekness, not being easily provoked to the indulgence of resentful feelings? 1 Cor. 13: 5. Have I put away from me all bitterness, and wrath, and anger, and clamor, and evil-speaking, with all mal- ice, not rendering evil for evil, nor railing for railing? Eph. 4 : 31. 1 Pet. 3: 9. Do I love my enemies, bless them that curse me, and seek the good of those who strive to injure me ? Matt. 5 : 44. Rom. 12 : 14, 20. Do I recognize the hand of God in the daily blessings of this life? James 1: 17. Do I likewise recognize his hand in the little perplexities and trials of every-day life ? Do all my trials subdue and chasten mv spirit, working in me patience, experience, and hope? Rom. 5: 3,4. Heb. 13: 6—11. Am I con- tent with su.h things as the Lord gives me, day by day, not taking anxious thought for the morrow, nor disquieting myself for the future ? Matt. 6 : 25 — 34. Phil. 4:11. 1 Tim. 6 : 8. Heb. 13 : 5. Does my faith lead m3 to look at the things that are unseen, and set my affections on things above, and not on things on tho earth? 2 Cor. 4: 16—18. Col. 3 ; 1,2. Remember, this is a fearful question. Your all is at stake upon it. But, if at any time you come to the deliberate conclusion that you are resting upon a false hope, give it up : but do not abandon yourself 262 THE lord's supper. to despair. Go immed.ately to the cross of Christ. Give up your heart to him, as though you had never come before. There is no other way. This is the only refuge, and Jesus never sent a soul empty away. " llim that Cometh to me, I will in no wise cast out." Persevere, even though you find scarce evidence enough to give a faint glimmering of hope. Contiu' ually retiew your repentance and faith in Christ. Diligence in self-examination may be a means of growth in grace : and if you are really a child of God, your evidences will increase and brighten, till you will be able to indulge " a good hope through grace." " For, in due time, we shall reap, if we faint not." V. Another object of self-cjcamination is, to ascertain whether we are prepared to approach the Lord^s table. But let a man examine himself, 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 in lively exercise to discern the Lord's body. A backslider in heart, even though a real Christian, is not prepared to partake of this spiritual feast, without renewing his repentance and faith. In this examination, two subjects of inquiry present themselves: L "Am I a Christian?" 2. "Am I growing in grace 1" In regard to the first of these inquiries, enough has already been said. To answer the second, you will need consider, — 1. Whether you were living in the exercise of gracious affections at the last communion. 2. Whether you have since made any progress in the divine life. To aid you in these inquiries, I have prepared the following questions, which may be varied according to circnm- stances : The last time I partook of this ordinance, did I meet the I/Drd at his table, and receive a refreshing from his presence ? Did I there renew my covenant vowg? Have I kept my vows? Have I since lived PREPARATORY QUESTIONS. 263 not unto myself, but unto Gctd 1 Have I enjoyed more of the presence of God ? Have I lived a life of faith and prayer 1 Have I been daily to the cross of Christ for pardon and strength 1 Have I maintained contin- ually a deep and lively sense of divine things ? Have I lived a life of self-denial? Have I obtained any conquests over indwelling sin? Have I made any progress in subduing the unholy tempers of my heart? Has my will been brought more entirely to bow to the will of God, so that I have no will of my own? Has my love increased ? Do I feel more delight in contemplating the divine character, in reading his w^ord, in prayer, in the ordinances of his house, &c. ? Do I feel more intense longings of soul after conform- ity to his image? Have I any deeper sense of the exceeding sinfulness of sin? Do my own sins in particular appear more aggravated ? Do I think less of myself? Does a sense of my own vileness and unworthiness humble me low before God ? Does this lead me to see my need of just such a Saviour as Jesus? Am I now disposed to cast my all upon him? Has my love for Christians increased ? Do I feel any more compassion for dying sinners? Has this led rae to do more for their conversion? Have I abounded more in every good word and work? Have the fruits of the Spirit increased in my heart and life ? Have I been more faithful in all the relations of life ? Do I perceive any growing deadness to the world ? Does my relish for spiritual things increase, while my taste for earthly delights diminishes? Do I see more and more my own weakness, and feel a more steady dependence upon Christ? Do I feel increasing spirituality in religious duties? Do I feel increasing tenderness of conscience, and maintain more watchfulness against sin ? Do I feel greater concern for the prosperity of the church and the conversion of the world ? Am I becoming more meek and gentle in spirit, less censo- rious, and less disposed to resent injuries? Am I more ready to receive reproof from others, without anger or hardness of feeling i 264 CONCLUSION. If you have time to keep a journal, you may find Bome advanlage from reviewing- it on such occasions. It will aid your memory, and help you to give your past life a more thorough examination. You u'ill tlierehy be the better able to judge whether you are making progress. How^ever, this is a dangerous experiment, as it is difficult to divest ourselves of the idea that we are writing for the perusal of others ; and this furnishes many temptations. 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 staying 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 pardoning 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 season of refreshing. But if this repentance and preparation be heartfelt and sincere, its fruits will be seen in your subsequent life. CONCLUSION. I have now completed my intended series of letters. I have endeavored to present the Christian character, and the duties required of the followers of Christ, in the light of God's word. I know, however, that I have done it with much imperfection. But, do not rest with the mere mechanical performance of the duties here recommended. Do not engage in any of them with the hope of meriting God's %vor. Use them only as the means of promoting y'Ur spiritual progress ; depending on the Holy Spirit, through the blood and merits of Christ, to sanctify your heart. For it is very possible for you to observe all these things, and yet deceive yourself. Remember that truQ religion is a deep work of grace in the heart, CONCLUSION. 265 changing the bent and inclination of the soul, and giving a new direction to all its faculties. O may you so live that Jesus shall say to you, as to the church at Thyatira, "I know thy works, and charity, and service, and faith, and thy patience, and thy works and THE LAST TO BE MORE THAN THE FIRST." Take also his exhortation to the church at Smyrna: " BE THOU FAITHFUL UNTO DEATH, AM . I WILL GIVE THEE A CROWN OF LIFE." Your affectionate Brother. 33 APPENDIX. 267 APPENDIX COURSE OF READING. I. History. 1. Sacred and Ecclesiastical History.— Josephus' "Works ; Mil- lars History of the Church; Jahn'a Hebrew Commonweallh , I\Io3- heim'3 Ecclesiastical History; IMilner's Church Hisiury ; Scott's Continuation of Milner; Life of Knox ; Gilpin's Lives of the Reform- ers; Fuller's and Warner's Ecclesiastical History of England; Millar's Propagation of Christianity; Gillies' Historical CuUeciions; Jones' Church History; Mather's Magaalia ; Neale's History of the Puritans; Wisner's History of the Old South Church. Boston ; Bogue and Bennett's History of the Dissenters: Benedict's History of the Baptists; Life of Wesley ; History of Methodism: Life of White- field ; Millar's Life of Dr. Rodgers ; Crantz's Ancient and Modertf History of the Church of the ifnited Brethren; Crantz's Hi.story of the Mission in Greenland; Loskiel's History of the North American Lidian Missions; Oldendorp's History of the Danish Missions of the United Brethren; Choules' Origin and History of IMissions. Those who have not sufficient time for so extensive a course, may find the most interesting and important events in the progress of the church during the first sixteen centuries of the Christian era, in the author's Sabbath-school Church History. 2. Secular and Profane History. —RolVm's Ancient History; Russel's Egypt; Russel's Palestine; Plutarch's Lives, to be kept oa hand, and consulted as the names appear in history ; Wharton's His- tories ; Beloe's Herodotus ; Travels of Anacharsis ; Mitford's Greece ; Ferguson's History of the Roman Republic ; Baker's Livy ; Middle- ton's Life of Cicero; Murphy's Tacitus; Sismondi'a Decline of the Roman Empire ; MuUer's Universal History ; Hallam's History of the Middle Ages; James' Life of Charlemagne; Mills' History of the Crusades and of Chivalry; Turner's History of Kngland ; Burnett's History of his own Times ; Robertson's History of Scotland ; Robert- son's Charles v.; Vertot's Revolutions of Sweden ; Vertot's Revolu- tions of Portugal ; Sismondi's History of the Italian Republics, (abridged in Lardner's Cabinet of History:) Roscoe's Lorenzo da Medici and Leo X.; Sketches from Venetian History ; Malcom's His- tory of Persia ; Irvine's Life of Columbus ; Prescoli's Ferdinand and 268 APPENDIX. Isabella; Robertson'a History of America; Bancroft's History of America; Winlhrop's Journal; Ramsay's American Revolution; Marshall's Life of Washington; with the Biographies of Penn, Jay, Hamilton, Henry, Greene, Otis, Quincy, Morris, the Signers of tha Declaration of Independence, Sparks' American Biography, with tha Lives of any other distinguished Americans; Scott's Life of Napoleon. n. Christian Doctrine. Paley's Evidences; Chalmers' Evidences of Christianity; Haly- burton against the Deists; Brown's Compendium of Natural and Revealed Religion; Dwight's Theology; Butes' Harmony of the Divine Attributes; Edwards on Original Sin; Watts' Ruin and Recovery; Dr. Woods on Native Depravity; Fuller's Works; Pay- eon's Sermons; Boston's Fourfold State; Edwards' History of Redemption; Dr. Owen on the Death and Satisfaction of Christ; But- ler's Analogy; Cole on the Sovereignty of God; Griffin on Divine Efficiency ; Charnock on the Dominion of God in his Works ; Edwards' Sermons ; King, Toplady, Cooper, and Tucker, on Predesti- nation ; Whitby and Gill on the Five Points; Wesley's Predestination Considered; Edwards and Day on the Will; Scoit's Essays; Col- quhoun on the Covenants; Evans on the Atonement; Griffin on the Atonement; Stewart on the Atonement; Jenkyn on the Atonement; Witherspoon on Regeneration ; Doddridge's Ten Sermons on Regen- eration; Dr. Owen on the Spirit; Hinton on the Spirit; Works of Robert Hall; Dr. Owen on the 130lh Psalm; Scott's Treatise oa Repentance ; Young's Last Day ; Watts on Death and Heaven ; Sau- rin's Sermons ; Baxter's Saint's Rest ; Chalmers' Works. Cotton's Power of the Keys ; Hooker's Survey of the Sum of Church Discipline; Owen's Inquiry into the Nature of Churches; Mitciieil's Guide; Hall's View of a Gospel Church ; Brown's Vindication of the Presbyterian Form of Government ; Dr. Miller on the Office of Ruling Elder; King's Constitution of tire Church; Stillingfleet's Origines Sacrse; Dr. Woods on Infant Baptism; The Baptized Child; House- hold Consecration : Robinson's History of Baptism. III. Biography. Burder's Memoirs; Memoirs of Isabella Graham, Mrs. Hunting- ton. Mrs. Savage. Mrs. Harriet Newell, and Mrs. Paterson ; Philip Henry ; Oberlin ; Francke ; NetT; Payson ; Henry Martyn ; Brainerd; Howard; Dr. Hopkins; President Edwards; Mrs. Emily Egerton ; Mrs. MyraW. Allen; Rev. Samuel Davies; Lives of Maclaurin, Baxter, Doddridge, Owen, Walts. Howe. Mather, Dwight ; Gill, Bunyan, Robinson, Andrew Fuller, Hall; Fletcher, Asbury, Clarke, Watson : Cecil, Fenelon. Rlrs. Judson, James B. Taylor, Rev. Joseph Emerson, Harlan Page; Mrs. Winslow, Parsons, and Fiske., Gordon Hall ; Life of Schwanz. Lives of Henry Kirke White, Elizabeth Smith: Johnson's Lives of the Poets; Life of Johnson: Teignmouth's Life of Sir WlUautt Jones; Souihey's Life and Correspondence of CowiJer. rv. Miscellaneous. 1. Works on the Prophecies. — Bishop Newton's Dissertations; Keith; Smith's Key to the Revelatioa; Sir Isaac Newtou'sObBerya- APPENDIX. 269 lions on the Prophecies of Daniel, and the Apocalypse ; Gray'a Key to the Old Tesument ; Faber on the Prophecies. 2. On Christian Character, Experience, and Duty. — Edwards on Religious Alfectiona; Doddridge's Rise and Progress; Owen on Indwelling Sin ; Serle's Chrisiian Kemenibrancer; Bimyan's Pilgrim's Progress; Scougal's Life of God in ihe Soul; Howe's Ble3sedne->3 of the Righteous :~Owen on Spirilual-Mindednesa; Leighlon on Peier; Baxter's Practical Works ; FlaveCs Works ; Prayer experimentally considered; Abbott's Young Christian, and Path of Peace; Gallau- det's Every-day Christian; Works of Robert Philip; Dr. Skinner's Religion of the Bible ; The Great Teacher, by Harris ; The American Tract Society's Evangelical Family Library, which includes some of the works above named. 3. On the Instruction and Discipline of the Young. — Aber- crombie on the Litellectual Powers; Abbott's Teacher; AblKiu'a Mother at Home; Mother's Friend; Mother's Magazine; Todd's Sabbath-school Teacher ; Hannah Mora's Letters on Female Educa- tion. ,4. Illustrations of Scriptures. — The Comprehensive Commen- tary, to be referred to in connection with the study of the Bible ; Townsend's Bible, for its chronological information and notes. 5. Health. — Combe on the Constitution ; Catechism of Health ; Carnaro on Temperance. 6. Travels. — Bruce's Travels in Abyssinia : Denon's Travels in Egypt ; Belzoni's Personal Narrative ; Humboldt's Personal Narrative ; Clarke's Travels in Russia; IMackenzie's Travels in Iceland ; IMungo Park's Mission to Africa; Denham's and Clapperton's Mission to Africa; Lander's Journal: Sismondi's Italy, France, and England; Dr. Humphrey's Tour; Rome in the lUth Century; Buchanan's Researches : The Christian Brahmin; Ramsey's Journal; Ellis' Poly- nesian Researches; Stewart's Voyage in the South Seas; Tyerman and Bennett's Journal : Williams' Missionary Enterprise in the South Sea Islands ; Reed and Matheson's Journal ; Journals of the Mission- aries, in the bound volumes of the Missionary Herald. 7. The Sciences. — Watts on the Mind; Locke on the Human Understandmg ; Brown's Lectures on the Philosophy of the Mind; Doudass on the Advancement of Society ; Dick's Works ; The Bridgewater Treatises; Mrs. B.'s Conversations on Philosophy and Cliemistry ; Wayland's Moral Science, and Political Economy. 8. Btlles Lettres. — Hannah IMore's Works ; Jane Taylor's Works ; Madame de Stlel ; Johnson's Rasselas ; Selections from' the Spectator and Rambler. Poems of Milton, Young, Dryden, Cowper, Thomson, Montgomery, Hemans, Sigourney, Tappan. 9. Promiscuous. — IVIrs. Farrar's Young Ladies' Friend ; Mra. Sigoumey'8 letters to Young Ladies; Female Student, hy Mri. Phelps. 23* University of California SOUTHERN REGIONAL LIBRARY FACILITY Return this material to the library from which it was borrowed. StP2 8'>9^^ QL aCTi8 flPD282000 UC SOUTHERN REGIONAL LI3RAP / ^aC'L " B 000 002 386 1