A PRACTICAL DIRECTORY FOR YOUNG CHRISTIAN FEMALES; BEING A SERIES OF LETTERS FROM A BROTHER TO A YOUNGER SISTER. 

 BY HARVEY NEWCOMB. 

 WRITTEN FOR THE MASSACHUSETTS SABBATH SCHOOL SOCIETY, AND APPROVED BY THE COMMITTEE OF PUBLICATION. 

 Seventh Edition. 

 BOSTON: MASSACHUSETTS SABBATH SCHOOL SOCIETY Depository, No. 13 Cornhill. 

 Entered according to Act of Congress, in the year 1833, by CHRISTOPHER C. DEAN, In the Clerk's Office of the District Court of Massachusetts. 

 Stereotyped by HOBART & ROBBINS; NEW ENGLAND TYPE AND STEREOTYPE FOUNDRY, BOSTON. 

PREFACE. 

The following Letters were truly, as they profess to have been, writtento a younger sister of the author. By the death of her parents, she wasleft, in a measure, dependent upon him, at an early age. She had beenthe subject of many prayers, and endeared by many ties. His house, as hehumbly trusts, was the place of her second birth. As she was about toleave his roof, for a residence among strangers, the idea occurred tohim of imbodying his fraternal counsel in such a form that it might be afriendly monitor to her, in the midst of those dangers and difficultieswhich beset the path of inexperienced youth. In prosecuting this design, it appeared hardly proper to bestow so much time upon the interests ofone individual. Hence the writer concluded to commit these Letters tothe press, with the hope that they might be the means of doing somegood. This work is intended not merely to be read and laid aside; but, as its title imports, to be kept as a kind of _practical directory_ fordaily living. This edition has been revised with great care, and muchnew matter added. 

BOSTON, 1851. 

CONTENTS. 

_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 Growth in Grace, 20 The Glory of God, how manifested, 21 The true Standard of Holiness, 21 Paul's desire for Higher Attainments, 22 How Eminent Holiness is attained, 23 Examples of Eminent Persons, 23 Mrs. Edwards, 24 Earnestness in Religion, 25 Religion the great Business of Life, 25

LETTER II. 

_Importance of a thorough Knowledge of the Doctrines ofChristianity; Means of obtaining it_, 26

 Connection of Doctrine and Practice, 26 Religion compared to a Building, 27 The Holy Spirit operates through the Truth, 28 Genuine and Spurious Religious Affections distinguished, 28 Office of the Truth in Sanctification, 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 Persons, 31 3. Use Helps, 32 Writings of Men, why studied, 32 Bible the Text Book, 32 4. Seek the Aid of the Holy Spirit, 32

LETTER III. 

_True Religion a Work of Grace in the Heart, but must becarried 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-bearing the test of Christian Character, 36 The Fruits of the Spirit, 36 Love, as in the Experience of David, 37 Manifested in willing Obedience, 38 Love of the Brethren, 38 Spiritual Joy. Peace, 39 Peace of Mind; its Manifestations, 40 Meekness the Twin Sister of Peace, 41 Long-suffering, Gentleness, 41 Goodness, 42 Faith, a Common Principle of Action, 42 An Operative Principle, 43 Power of Faith. Temperance, 43

LETTER IV. 

_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 5. 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, 53 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

LETTER V. 

_Prayer and Fasting_, 57

 Duty of Prayer, 57 Prayer defined, 58 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_, --

 For Things agreeable to the Will of God, 65 In Faith, 66 With Humble Submission, 67

_Practical Hints_, 67

 1. 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 5. Persevere in Prayer, 74

LETTER VI. 

_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, 78 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 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 Sins, 85 Watch over the Imagination, 85

LETTER VII. 

_Self-Denial_, 86

 Nature and Consequences of Selfishness, 87 The Selfish Principle surrendered, 87 Self-Denial defined and applied, 89 Essential to Christian Character, 89 Christ's Example, 89 A Caution, 90

LETTER VIII. 

_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 stated 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, 98 Ambassadors. The Check Book, 98 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 Prayer 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 Earnestly seek God's Blessing, 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, 108

LETTER IX. 

_Meditation_, 108

 1. Its Importance, 109 2. Time and Manner of, 109 3. Subjects of Meditation, 111

SUBJECTS PROPOSED AND ARRANGED. 

_I. 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

_II. Doctrines_, 117

 1. Decrees of God, 117 2. Sovereignty of God, 118 3. Human Depravity, 118 4. Regeneration, 119 5. Condition of Fallen Man, 119 6. Plan of Redemption, 119 7. Justification, 119 8. Adoption, 120 9. Sanctification, 120 10. Death, 120 11. Heaven, 121 12. The Resurrection, 121 13. The Judgment, 121 14. The World of Woe, 122

_III. Character of Christ_, 122

_IV. Names and Offices of Christ_, 124

 1. Saviour, 124 2. Redeemer, 124 3. Prophet, 124 4. Priest, 124 5. King, 124 6. Mediator, 125 7. Advocate, and Intercessor, 125 8. Friend, 126 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-suffering, 128 10. A Forgiving Temper, 128 11. Meekness, 128 12. Gentleness, 128 13. Temperance, 128 14. Virtue or Moral Courage, 128

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 Classics, 150

LETTER XII. 

_Improvement of Time. Present Obligation_, 151

 Value of Moments, 151 How to redeem Time, 152 Systematic Arrangements, 153 Motives for being Systematic, 153 Nature of Obligation, 154

LETTER XIII. 

_Christian Activity_, 156

 Female Influence, 156 May be felt in the Bible Society, 156 In the Tract Society, 158 Monthly Tract Distribution, 158 The Missionary Cause, 159 Influence in Behalf of the Poor, 160 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

_The Duty enjoined_, 164

 1. By the Example of Christ, 165 2. By Love to God, 165 3. By Love to our Neighbor, 165 4. By the Injunctions of Scripture, 166 Facts, 168 Wonderful Influence exerted by one Woman, 169

_Cautions_, 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 Dress, 174 Things to be observed, 175 1. All 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 5. Do not make too much of it, 179

LETTER XV. 

_Social and Relative Duties_, 180

 The Family Relation, 180 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, 188 6. Conversation, 188 7. Discussion of Absent Characters, 189 8. Speaking of 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, 194 Kindness, 194 Envy, 196 Self-Conceit, 197 Description of a Self-conceited Person, 197 Self-conceited Confidence not Independence of Mind, 198 Unseemliness, 199 Forwardness, 199 Impertinence, 200 Taking the Lead in Conversation, 200 Fierce Contention for Rights, 201 Rudeness, Grossness, 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 Heart, 207 Apostates, before their Fall, noted far Censoriousness, 208 Humble Christians not Censorious, 209 Duty of Rejoicing in the Goodness of Others, 210 Charity, positively, 211 Charity beareth all Things, 211 Believeth all Things, 212 Endureth all Things, 212

LETTER XVII. 

_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 Christiana fall into this Error, 218

LETTER XVIII. 

_Marriage_, 220

 Marriage Desirable, 220 Marriage not Indispensable, 221

_Qualifications Indispensable in a Companion for Life_, 222

 1. Piety, 222 2. An Amiable Disposition, 224 3. A Well-cultivated Mind, 224 4. Congeniality of Sentiment and of Feeling, 225 5. Energy of Character, 225 6. Suitableness of Age, 226

_Qualifications 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, 228 A Peculiar Affection necessary, 229 Social Intercourse with Gentlemen, 229 General Remarks, 230

LETTER XIX. 

_Submission_--_Contentment_--_Dependence_, 233

 The Hand of God in all Things, 233 Comforting Considerations, 235 Supply of Temporal Wants, 236 Duty of Contentment, 237

LETTER XX. 

_Self-Examination_, 238

 Danger of Neglecting it, 238 Assurance Attainable, 239 Witness of the Spirit, 239

_Objects_, 241

 1. To discover Sin, 241 Questions for Saturday Evening, 243 " for Sabbath Evening, 244 Questions for every Evening, --(several sets, ) 245 (1. ) When Time is limited, 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. ) Of the Government of God, 256 (3. ) Faith in Christ, 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 II. Christian Doctrine, 268III. Biography, 268 IV. Miscellaneous, 268

LETTERS, &c. 

LETTER I. 

_The Christian's Mark. _

 "Forgetting those things which are behind, and reaching forth unto those things which are before, I _press_ towards the mark 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 have felt a deep interest inyour welfare. And your being left, while young, in a measure dependentupon me, has increased my affection for you. You have now left my roof, to sojourn among strangers. You have little knowledge of the world, andyour religious experience has been short. I trust, therefore, you willcordially receive a few hints from one whose fraternal affection hasbeen strengthened by many peculiar circumstances, and who, for manyyears, 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 canbe farther from the truth. They have but just enlisted under the bannerof the great Captain of their salvation, in a warfare which will nevercease till they shall have obtained the final victory over sin anddeath, and entered into the joy of their Lord. This mistake often leadsthem to be satisfied with what they have already experienced, and tocease that constant inward strife and earnestness, which they exercisedwhile under conviction, before they found "joy and peace in believing. "They see such a heavenly sweetness in divine things, that they think itimpossible they should "lose the relish all their days. " This begetsself-confidence, and they trust in their own strength to keep where theyare, instead of eagerly pressing forward, in the strength of Christ, after higher attainments. The consequence is, they soon lose theirlively sense of divine things, backslide from God, and become cold andbarren in their religious affections. A little child, when it firstbegins to walk, is safe while it keeps hold of the hand of its mother, or faithful nurse. But, when it begins to feel confident of its ownstrength, and lets go its hold, it soon totters and falls. So with theChristian. He is safe while he keeps a firm hold of Christ's hand. Butthe moment he attempts to walk alone, he stumbles and falls. 

The Scriptures represent the grace of God in the heart, as a growingprinciple. It is compared to a mustard-seed, which is the least of allseeds. But, when it springs up, it rises and spreads its branches, tillit becomes the greatest of all herbs. The beauty and appropriateness ofthis figure will not be appreciated, unless we take into considerationthe luxuriant growth of plants in Eastern countries. The Jews have afable of a mustard-tree whose branches were so extensive as to cover atent. There are two things that no one would expect to see, in thegrowth of such a plant: (1. ) To spring at once into full maturity. (2. )To become stationary in its growth, before it arrives at maturity. If itceases to grow, it must wither away and die. 

The spiritual reign of Christ in the heart is also compared to a _littleleaven_, which a woman took and hid in three measures of meal, till thewhole 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 theheart, is often so little in degree, and so much buried up in remainingcorruption, that it can scarcely be discovered at all. But the momentthe leaven begins to work, it increases without ceasing, till the wholeis leavened. 

Again; Christ says, "the water that I shall give him shall be _in him_ awell of water, _springing up into everlasting life_. " When these wordswere uttered, our Lord was sitting upon a deep well, in conversationwith the woman of Samaria. As his custom was, he drew instruction fromthe objects around him. He directed her attention away from the waterwhich can only quench animal thirst, to that living water whichrefreshes the soul. But she, not understanding him, wished to know howhe could obtain _living water_ from a deep well, without anything todraw with. In order to show the superiority of the water of life, hetold her that those who drank it should have it _in them_, constantlyspringing up of itself, as if the waters of the well should rise up andoverflow, without being drawn. The very idea of a _living spring_ seemsto cut off the hope of backsliders. You remember the cold spring thatused to flow from the rock, before our father's door. The severestdrought never affected it, and in the coldest season of a northernwinter it was never frozen. Oft, as I rose in the morning, when thechilling blasts whistled around our dwelling, and everything seemedsealed up with perpetual frost, the ice and snow would be smoking aroundthe spring. Thus, like a steady stream, let your graces flow, unaffectedby the drought or barrenness of others, melting the icy hearts aroundyou. 

This "_living water_, " in the soul, is intended to represent theindwelling of the Holy Spirit. In the new birth, there is formed a holyunion between the Spirit of God and the faculties of the soul, so thatevery correct feeling, with every good act, is produced by the HolySpirit acting in unison with those faculties. Hence, our bodies arecalled the temple of the Holy Ghost, and he is said to dwell in us. Whata solemn truth! What holy fear and carefulness ought we to feelcontinually; and how softly should we walk before the Lord of Hosts!

"The righteous, " says David, "shall flourish like a palm-tree; he shall_grow_ like a cedar in Lebanon. " But if the cedar should cease to growas soon as it springs up, it would never become a tree. It must witherand die. --Again; it is said, "Ye shall _go forth and grow up as calvesof the stall_. " A healthy calf, that is fed in the stall, cannot butgrow and thrive. And surely the Lord has furnished us, in his holy word, abundant food for our spiritual growth and nourishment. If the calf isdiseased, or if he refuses to eat, he will pine away and die; and sowith us. The apostle Paul speaks of _growing up_ into Christ, in allthings; and of _increasing_ in the knowledge of God. By this heevidently means, that experimental knowledge of God in our hearts, bywhich 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 JesusChrist. " Again, he directs us to feed upon the sincere and simple truthsof the gospel, as the infant is nourished by its mother's milk, and to_grow_ thereby. As conversion is called being "born again, " the youngconvert is very properly compared to a "new-born babe. " As a babe isleast when first born, so the Christian, when first converted, has theleast grace; unless, indeed, he becomes diseased, and pines away, like asickly infant. And such is truly the deplorable case of the backslider. 

The motives which urge us to seek and maintain an elevated standard ofpiety are the highest that can be presented to our minds. _The glory ofGod requires it. _ This is the greatest possible good. It is themanifestation of the divine perfections to his intelligent creatures. This manifestation is made by discovering to them his works of creation, providence, and grace, and by impressing his moral image upon theirhearts. In this their happiness consists. In promoting his own glory, therefore, God exercises the highest degree of disinterestedbenevolence. Nothing can add to his happiness; nothing can diminish it. If the whole creation were blotted out, and God were the only Being inthe 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 toglorify God must, then, be the ruling principle of all your conduct, themoving spring of all your actions. But how is the glory of God promotedby your growth in grace?

1. It is manifested to yourself, by impressing his image upon yourheart; and by giving you a spiritual discovery of the excellence, purityand loveliness, of his moral character. 

2. It is manifested to others, so far as you maintain a holy life andconversation; for thereby the moral image of Christ is exhibited. Theglory of Christ is manifested by the holy walk of his people, just asthe glory of the sun appears by the reflected light of the moon. 

3. The glory of God is promoted by making others acquainted with theexhaustless riches of free grace, and bringing them to Christ; for, bythat means, they receive spiritual light to behold the beauty and gloryof the divine perfections, and his image is stamped upon their souls. But your usefulness in this respect depends mainly upon the measure ofgrace you have in your own heart. The reason why many Christians do solittle good in the world is, that they have so little piety. If youwould 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 youhave the pattern of that law carried out in action, in the perfect lifeof our blessed Lord and Master. No standard short of this will answerthe requirements of the word of God. "He that abideth in him, oughthimself also so to walk, EVEN AS HE WALKED. " All that we fall short ofthis is _sin_. There is no want of ability in the case, but what arisesfrom our own voluntary wickedness of heart. Christ says that he came notto _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 wecannot mend it. But, while we trust alone in Christ, independent ofanything in ourselves, for justification before God, the signs orevidences of our faith must be found within us. There must be a new andholy principle in our hearts; and just as far as this principleprevails, 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 "_holyas God is holy_. " I do not say that Christians ever do become perfectlyholy in this life. The contrary appears, from the testimony both ofScripture and experience, to be the universal fact. But this is themeasure of obligation, and we should strive after it with all theearnestness of which we are capable. 

We must not settle down contented with our attainments, while one sinremains unsubdued in our hearts. The Scriptures are full of thisdoctrine. The apostle Paul expresses far more earnestness of desireafter higher attainments in the divine life than is ever felt by suchChristians as have only a feeble and glimmering hope of entering theabodes of the blessed. "If _by any means_, " says he, "I might attainunto the resurrection of the dead;" or that state of perfect holinesswhich the saints will have attained at the resurrection. And the kind ofeffort which he put forth to obtain the object of his desires is mostforcibly described in the passage quoted at the beginning of thisletter. In view of this standard, you will be able to see, in somemeasure, the exceeding sinfulness of sin; and it will drive you moreentirely out of yourself to the cross of Christ. You will see thenecessity of daily renewing your repentance, submission, and faith. 

You see, from what the apostle says of his own experience, that highspiritual attainments are not to be expected without great labor andstrife. True piety is indeed the work of the Holy Spirit; but the factthat God works in us to will and to do of his good pleasure, is made theground of Paul's exhortation to work out our own salvation with fear andtrembling. 

The attainments of eminent saints are too generally looked upon as outof the reach of common Christians. They seem to think God is not willingto give all his children the same measure of grace. But he could nothave said more than he has in his holy word, to convince them to thecontrary. "Open thy mouth _wide_, and I will fill it. " Our Lordrepeatedly assures us that God is more willing to give good things tothose that ask him, than earthly parents are to give good gifts to theirchildren. And whoever will read the lives of such eminent Christians asEdwards, Whitefield, Brainerd, Martyn, Payson, Mrs. Edwards, Mrs. Anthony, Mrs. Huntington, James B. Taylor, and many others which mightbe mentioned, --and take notice of the means which they used, will not besurprised at their attainments. The Bible represents the Christian as inthe constant exercise of holy affections; and we should never rest withanything short of this. Some of the persons I have mentioned did arriveat such a state of feeling. President Edwards enjoyed, for many years, the constant light of God's countenance, and habitual communion withhim. And so did Mrs. Edwards, James B. Taylor, and many others. 

She, for a long time, enjoyed, as she said, "THE RICHES OF FULLASSURANCE. " She felt "an uninterrupted and entire resignation to God, with respect to health or sickness, ease or pain, life or death; and anentire resignation of the lives of her nearest earthly friends. " Shealso felt a "sweet peace and serenity of soul, without a cloud tointerrupt it; a continual rejoicing in all the works of nature andProvidence; a wonderful access to God by prayer, sensibly conversingwith him, as much as if God were here on earth; frequent, plain, sensible, and immediate answers to prayer; all tears wiped away; allformer troubles and sorrows of life forgotten, except sorrow for sin;doing everything for God's glory, with a continual and uninterruptedcheerfulness, peace, and joy. " At the same time, she engaged in thecommon duties of life with great diligence, considering them as a partof the service of God; and, when done from this motive, she said theywere as delightful as prayer itself. She also showed an "extreme anxietyto avoid every sin, and to discharge every moral obligation; she wasmost exemplary in the performance of every social and relative duty;exhibited great inoffensiveness of life and conversation; greatmeekness, benevolence, and gentleness of spirit; and avoided, withremarkable conscientiousness, all those things which she regarded asfailings in her own character. "

How did these persons arrive at this eminence in the Christian life?Although by free sovereign grace, yet it was by no miracle. If you willuse the same means, you may attain the same end. In the early part ofhis Christian life, President Edwards says, --"I felt a _burning desire_to be, in everything, a _complete_ Christian, and conformed to theblessed image of Christ. I had an eager thirsting after _progress_ inthese things, which put me upon pursuing and _pressing_ after them. Itwas my _continual strife_, day and night, and constant inquiry, how Ishould _be_ more holy, and _live_ more holily, and more becoming a childof God, and a disciple of Christ. I now sought an increase of grace andholiness, and a holy life, with much more earnestness than ever I soughtgrace before I had it. I used to be continually examining myself, andstudying and contriving for likely _ways and means_, how I should liveholily, with far greater diligence and earnestness than ever I pursuedanything in my life; yet, with too great a dependence on my ownstrength--which afterwards proved a great damage to me. " "Mrs. Edwardshad been long in an uncommon manner growing in grace, and rising, byvery _sensible degrees_, to higher love to God, weanedness to the world, and mastery over sin and temptation, through _great trials andconflicts_, and long-continued _struggling_ and _fighting_ with sin, and_earnest_ and _constant prayer_ and _labor_ in religion, and engagednessof mind in the use of all means. This growth had been attended, not onlywith a great increase of religious affections, but with a most visiblealteration of outward behavior; particularly in living above the world, and in a greater degree of steadfastness and strength in the way of dutyand self-denial; maintaining the Christian conflict under temptations, and conquering, from time to time, under _great trials_; persisting inan unmoved, untouched calm and rest, under the _changes and accidents_of time, such as seasons of extreme pain and apparent hazard ofimmediate death. "

You will find accounts of similar trials and struggles in the lives ofall eminent saints. This is what we may expect. It agrees with theChristian life, as described in God's word. It is "through muchtribulation that we enter the kingdom of heaven. " This is the way inwhich you must go, if you would ever enter there. You must make religionthe great business of your life, to which everything else must giveplace. You must engage with your _whole soul_ in the work, looking tothe cross of Christ for strength against your spiritual enemies; and youwill come off "conqueror at last, " through him that hath loved us, andgiven himself for us. 

 Your affectionate Brother. 

LETTER II. 

_The Importance of a thorough Knowledge of the Doctrines ofChristianity--means of obtaining it. _

 "Sanctify them 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 werea mere abstraction, which has nothing to do with practical life. Thisnotion is founded on a misapprehension not only of the meaning of theterm, but of the connection of actions with established principles ofthe mind. The general signification of the word _doctrine_ is, theprinciples upon which any system is founded. As applied to Christianity, it means _divine truth_; for this is the foundation upon which theChristian religion rests. Although the truths of God's Word are notreduced to a regular system 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 appearwith the most perfect symmetry, in the plan of God's moral government. There is a disposition, at the present day, to undervalue doctrinalknowledge. Many people think it of little consequence what they_believe_, if they are only _sincere_, and manifest much _feeling_ onthe subject of religion. But this is a ruinous mistake. There is a mostintimate connection between faith and practice. Those principles whichare believed and received into the heart govern and control our actions. The doctrines which God has revealed in his Word are the principles ofhis moral government. As we are the subjects of that government, itcannot be a matter of small moment for us to understand, so far as weare capable, the principles upon which it is administered. If we mistakethese principles, we may be found in open rebellion, while we think weare doing God service. For example: God commands us not to steal. But, if we do not _believe_ that he has given this commandment, we shall feelunder no obligation to _obey_ it. And every truth which God has revealedis as intimately connected with practice as this, although the dutyenjoined be, in itself considered, of less consequence. Christianity iscalled a spiritual building. "Ye are built up a spiritual _house_. ""Whose _house_ are we?" "We are God's _building_. " Now the _foundation_and _frame-work_ of this building are the doctrines or truths of theBible. 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 theground. These are, The Existence of God in three persons, Father, Son, and Holy Ghost; the Fall, and consequent Depravity of Man; the Atonementof Christ; Justification by faith in him alone, and the Office of theHoly Spirit in the work of Regeneration. If any _one_ of these weretaken away, it would overturn the whole building. These may, therefore, well be called the _foundation_. But you see there are other veryimportant parts of a _frame_ besides the foundation. So there are manyother very important truths of Christianity, besides its essentialdoctrines. But some of these are of more consequence than others. If a_post_ or a _beam_ is taken away, the building is greatly marred and indanger of falling; yet, if well _covered_, it may still be a comfortabledwelling. Again, although a _brace_ or a _pin_ is of service tostrengthen the building, yet either may be taken away without veryserious injury. But a _frame_ may be _complete_ in all its parts, andyet be no building. Without a _covering_, it will not answer a singledesign of a house; and just in proportion as it is well covered, will itbe a comfortable residence. Just so with Christianity. The covering ofthe house is the work of the Holy Spirit in the heart, producinggracious affections, which manifest themselves in a holy life. But thecovering of a house cannot exist without some kind of frame-work. Soexperimental and practical piety cannot exist without a belief of theprincipal doctrines of the gospel. The Holy Spirit operates upon theheart _through the truth_. He gives it a personal application; brings ithome to the heart and conscience, and makes it effectual in changing theheart and life. "Sanctify them _through thy truth_: thy word is truth. ""Of his own will begat he us, _with the word of truth_. " "Seeing ye havepurified your souls, in _obeying the truth through the Spirit_. " "Beingborn again _by the word of God_. " Thus, the agency of the Spirit isalways acknowledged in connection with the truth. Any religious feelingor experience, therefore, which is not produced by the truth madeeffectual by the Holy Spirit, is not genuine. There is a kind ofindefinite religious feeling, which many mistake for Christianexperience. They _feel_, and perhaps deeply; but they know not _why_they feel. Such religious feeling is to be suspected as spurious. It maybe the delusion of the devil. By persuading people to rest upon thisspurious religious feeling, he accomplishes his purpose as well as if hehad 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 ofthe exceeding sinfulness of sin, as committed against a holy God, andagainst great light and mercy. Faith is produced by a spiritual view ofthe atonement of Christ, and of his infinite fulness as a complete andperfect Saviour. Love is excited by a discovery of the excellence ofGod's moral perfections. Holy fear and reverence arise from a sight ofthe majesty and glory of his natural attributes, and a sense of hispresence. Joy may come from a sense of the infinite rectitude of hismoral government; from the sight of the glory of God, in his works ofprovidence and grace; or from a general view of the beauty andexcellence of divine truth. Comfort may be derived from evidence of thedivine favor; and confidence, from an appropriation of God's promises toourselves. And in many other ways, also, the Holy Spirit producesspiritual feelings through the instrumentality of the truth. But allreligious feeling, produced by impulse, without any rational view of thetruth, is to be suspected. It may be the work of Satan, who is very busyin counterfeiting religious experiences for those he wishes to deceive. Every religious affection has its counterfeit. Thus, sorrow may beproduced by the fear of hell, without any sense of the evil of sin; apresumption of our own good estate may be mistaken for faith, and thiswill 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 specialfavor; and the promises of God, so far as they concern the personal goodof the believer, may administer as much comfort to the hypocrite as tothe real saint. 

How exceedingly important is it, then, that you should not only exercisea general belief of the great doctrines of the gospel, but that youshould have a right apprehension of them. The _truth_ is so necessary inthe Christian warfare, that it is called the _sword of the Spirit_. Butof 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 toattack him. But the novice, who should engage an enemy, without knowingthe use of his weapon, would be thrust through in the first onset. Hence, the peculiar force of the prayer of our Lord, "Sanctify themthrough thy truth. " It is by the use of the truth, as the "sword of theSpirit, " in the Christian warfare, that the work of satisfaction iscarried on. 

But, as the frame-work of a building, though complete in all its parts, would be no house without a covering; so we may have a perfect knowledgeof the abstract doctrines of the Christian religion, and be noChristians. It is the practical and experimental application of thesedoctrines to our own hearts and lives, that makes the building complete. Regard yourself as a subject of God's moral government, and thedoctrines of the Bible as the laws of his kingdom; and you will feelsuch a personal interest in them, that you cannot rest in abstractspeculation. Study these doctrines, that you may know how to live to theglory of God. 

I will now give you a few simple directions for obtaining a correctknowledge of the doctrines of the Bible. 

1. _Approach the subject with the spirit of a little child. _ "Asnew-born babes desire the sincere milk of the word. " "Except ye beconverted and _become as little children_, ye shall not enter into thekingdom of heaven. " A little child is always satisfied of the truth ofwhat his father tells him. "My father says so, " is reason enough forhim. He does not say, "I will not believe it, because I cannotunderstand it. " So it should be your first object to ascertain what theBible teaches, and then submit to it with the confidence of a littlechild. You cannot expect fully to comprehend the ways of an infiniteBeing. You can see but a very small part of the system of his moralgovernment. It cannot be strange, then, if you are unable to discoverthe reasonableness of every truth which he has revealed. Do not try tocarry out difficult points beyond what is plainly taught in theScriptures. God has revealed all that is necessary for us to know inthis life. He knows best where to leave these subjects. If there were nodifficulties in the truths revealed, there would be no trial of ourfaith. It is necessary that we should take some things upon trust. Thereare also some truths taught which we find it difficult to reconcile withothers as plainly revealed. Be content to believe both, on the authorityof God's word. He will reconcile them hereafter. "What I do, thouknowest not _now_, but thou shalt know hereafter. " Let thisconsideration always satisfy you: "Even so, Father, for so it seemedgood in thy sight. " I am the more particular on this point, as it isthe place where error always begins. The setting up of feeble reason inopposition to the word of God, has been the foundation of all mistakesin religion. And, if we determine to be satisfied of the reasonablenessof the truth before we believe it, and carry out the principle, we shallland in downright atheism. By this, I do not mean that any truth isunreasonable. It is not so. Divine truth is the perfection of reason. But there are some truths which may appear unreasonable, because wecannot see the whole of them. Thus, a fly, on the corner of a splendidedifice, cannot see the beauty and symmetry of the building. So far ashis 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 ofGod's moral government. There is, however, no truth which he hasrevealed, in relation to that government, that is more difficult tounderstand, than many things that philosophy has discovered in thenatural world. Yet, even infidels do not think of disputing factsconclusively proved by philosophy, because they cannot understand them. It becomes us, then, with the deepest humility and self-abasement, tosubmit our reason to the word of God. 

2. _Avoid a controversial spirit. _ Do not study for the sake of findingarguments to support your own opinions. Take the place of a sincereinquirer after truth, with a determination to embrace whatever you findsupported by the word of God, however contrary it may be to yourfavorite notions. But when objections arise in your mind against anydoctrine, do not suppose you have made some new discovery, and thereforereject it without farther inquiry. The same objections have perhapsoccurred to the mind of every inquirer, on the same subject; and veryprobably they have often been satisfactorily answered by able writers. This is a common error of young inquirers. They are apt to think otherstake things upon trust, and that they are the only persons who havethought of the difficulties which start up in their minds. But, whentheir reading becomes more extensive, they learn, with shame, that whatappeared to them to be original thought, was only following an old, beaten track. 

3. _Use such helps as you can obtain. _ Read carefully selected andjudicious authors, on doctrinal subjects. [A] The advantages arising fromthe perusal of other books than the Scriptures, to obtain doctrinalknowledge, are these: 1. You may profit by the experience of others. Yousee how the difficulties which arise in your own mind appeared to them, and how they solved them. 2. Much light may be thrown upon manydifficult passages of Scripture, by an intimate acquaintance with thetimes and circumstances under which they were written; and men whoundertake to write on these subjects generally search deeply into thesethings. 3. God has been pleased, in every age, to raise up men "_mightyin the Scriptures_. " By the extraordinary powers of mind which he hasgiven them, they may have clearer perceptions of divine truth than youare able to obtain by the exertion of your own faculties alone. You mayalso employ the sermons which you hear, for an increase of doctrinalknowledge, as well as an excitement to the performance of duty. But allthese things you must invariably bring to the test of God's word. We arecommanded to "try the spirits, whether they be of God. " Do not take theopinions of men upon trust. Compare them diligently with the word ofGod, and do not receive them till you are fully convinced that theyagree with this unerring standard. Make this your text-book; and onlyuse others to assist you in coming to a right understanding of this. 

4. _In all your researches after doctrinal knowledge, seek the guidanceof the Holy Spirit. _ Make it a subject of daily prayer, that God wouldenable you to understand his word, that you may be "rooted and groundedin the faith. " The influences of the Holy Spirit are two-fold. Heenlightens the understanding, to lead it into a correct knowledge of thetruth; and he applies the truth to the sanctification of the heart. Praydiligently that you may have both. If you persevere in the properobservance of this direction, you cannot fail to profit by the others. But, if you neglect this, your pursuit of doctrinal knowledge will serveonly as food to your pride, self-confidence and vain-glory, and exert ablighting influence upon your soul. 

 Your affectionate Brother. 

 [Footnote A: The reader will find a list of suitable books in the Appendix. ]

LETTER III. 

_True Religion a Work of Grace in the Heart; but it must be carried outin 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 wither_. "--PS. 1:3. 

 "Blessed is the man that trusteth in the Lord, and whose hope the Lord is; for he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, _but her leaf shall be green_; and shall not be careful in the year of drought, _neither shall cease from yielding fruit_. "--JER. 17:7, 8. 

MY DEAR SISTER, In my first letter I spoke of the indwelling of the Holy Spirit, asrepresented by our Lord under the similitude of a living spring. In mylast I endeavored to show that the operation of the Spirit of God uponthe heart is inseparably connected with the truth. My present objectwill be to show the _effects_ produced by both these agents actingtogether. This is most beautifully described in the passages quotedabove. Here the Christian is represented under the similitude of a treeplanted by the _rivers_ of water. The grace of God, or the Holy Spiritacting in unison with the word, to carry on the great work ofregeneration and sanctification in the soul, is represented by theconstant flowing of _rivers of water_. This shows the abundance of theprovision. But a tree may stand so near a river as to be watered when itoverflows its banks; and yet, if its roots only spread over the surfaceof the ground, and do not reach the bed of the river, it will wither ina time of drought. This aptly represents the professor of religion whoappears engaged and in earnest only during remarkable outpourings of theSpirit. He is all alive and full of zeal when the river overflows, butwhen it returns to its ordinary channel, his leaf withers; and if a longseason of spiritual drought follows, he becomes dry and barren, so thatno appearance of spiritual life remains. But, mark how different thedescription 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 thepractice of _cultivating_ trees. They are removed from the wild state inwhich 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 settlesdown in entire dependence upon the word and Spirit of God, fornourishment and growth in grace. But the figure is carried out stillfarther, --"and spreadeth out her roots _by the river_. " When the rootsof the tree are spread out along the bed of the river, it will always besupplied with water, even when the river is low. This steadiness ofChristian character is elsewhere spoken of under a similar figure. "The_root_ of the righteous _shall not be moved_. " "He shall cause them thatcome of Jacob to _take root_. " "Being _rooted_ and grounded in love. "Hence the prophet adds, that the heat and the drought shall not affectit; but its _leaf shall be green_, always growing; and it _shall notcease to bring forth_ fruit. And throughout the Scriptures, therighteous are represented as bringing forth fruit. "And the remnantthat is escaped out of the house of Judah shall again take rootdownward, and bear fruit upward. " Here is first a taking deep rootdownward, or the sanctification of the faculties of the soul, by whichnew principles of action are adopted; and a bearing fruit upward, or theexercise of those principles, in holy affections and correspondingoutward conduct. Again, "Israel shall blossom and bud, and fill the faceof the world with fruit. " The bud and blossom represent, in a verystriking manner, the first exercises of Christian experience. However, this may be easily counterfeited. Every tree bears a multitude of falseblossoms, which, by the superficial observer, may not be distinguishedfrom the true. They may for a time appear even more gay and beautiful. As it appears in full bloom, it would be impossible for the keenest eyeto discover them. But as soon as the season arrives for the fruit tobegin to grow, these fair blossoms are withered and gone, and nothingremains but a dry and wilted stem. But the real children of God shallnot only bud and blossom, but they shall "_fill the face of the worldwith fruit_. " In the Song of Solomon, the church is compared to "anorchard of pomegranates, with _pleasant fruits_. " This is a beautifulfigure. The pomegranate is a kind of apple. The tree is low, but spreadsits branches, so that its breadth is greater than its height. So thetrue Christian is humble and lowly; while his good works spread allaround him. The blossoms of this tree are large and beautiful, forming acup like a bell. But when the flowers are double, no fruit follows. Sothe double-minded hypocrite brings forth no fruit. The pomegranate appleis exceedingly beautiful and delicious; and so the real fruits ofChristianity are full of beauty and loveliness. Again, the church issaid 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_ goodfruits of the hypocrite and those of the real Christian. The latterdoes everything for Christ. He really desires the glory of God, and theadvancement of Christ's Kingdom; and this is his ruling motive in allhis conduct. But the former, though he may do many things good inthemselves, yet does them all with selfish motives. His ruling desire isto gratify himself, and to promote his own honor and interest, either inthis world, or in that which is to come. 

The _fruit_ which his people bring forth is that on which Christ chieflyinsists, as a test of Christian character. "Every good tree bringethforth good fruit; but a corrupt tree bringeth forth evil fruit. " Hecompares himself to a vine, and his followers to branches; and informsthem that every branch which beareth not fruit shall be taken away. Inthe passage quoted from the first Psalm, the righteous is said to bringforth fruit _in his season_. And in the 92d Psalm and 14th verse, it issaid, "They shall still bring forth fruit _in their old age_; they shall_be fat and flourishing_;" 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 bybringing forth fruit _in his season_. The apostle Paul says, "The fruitof the Spirit is in _all_ goodness, and righteousness, and truth. "Hence, we conclude, that bringing forth fruit _in season_ must becarrying out the principles of the gospel into every part of ourconduct. In another place, the same apostle informs us more particularlywhat 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 whatinfluence they will have upon the Christian character. _Love_ issomething that can be _felt_. It is an outgoing of heart towards theobject loved, and a feeling of union with it. When we have a strongaffection for a friend, it is because we see in him something that islovely. We love his society, and delight to think of him when he isabsent. Our minds are continually upon the lovely traits of hischaracter. So ought we to love God. The ground of this love should bethe infinite purity, excellence, and beauty of his moral perfections, independent of our relations to him. He is infinite loveliness inhimself. There is such a thing as feeling this love in exercise. In theSong of Solomon, love is said to be "_strong as death_. " Surely, this isno faint imagery. Is it possible for a person to exercise a feeling "asstrong as death, " and yet not be sensible of it? Love takes hold ofevery faculty of soul and body. It must, then, be no very dull feeling. Again; the warmth and the settled and abiding nature of love arerepresented by such strong language as this: "Many waters cannot quenchlove, neither can the floods drown it. " Surely this can be no fitfulfeeling, which comes and goes at extraordinary seasons. It must be asettled and abiding principle of the soul; though it may not always beaccompanied with strong emotions. We may sometimes be destitute ofemotion towards the friends we love most. But, the settled principle ofesteem and preference is abiding; and our attention needs only to becalled to the lovely traits in our friend's character, to call forthemotion. 

David, under the influence of this feeling, breaks forth in suchexpressions as these: "My soul _thirsteth_ for thee; my flesh _longeth_for thee:" "As the hart panteth for the water-brooks, so _panteth_ mysoul after thee, O God: My soul _thirsteth_ for God, for the livingGod:" "My soul _longeth_, yea, even _fainteth_, for the courts of theLord; 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. Theyaccord with the spirit of the command, "Thou shalt love the Lord thy Godwith all thine heart, and with all thy soul, and with _all thy might_. "And this was not, with the Psalmist, an _occasional lively frame_. Thissoul-breaking longing was the habitual feeling of his heart; for heexercised it "_at all times_" And what was it that called forth theseardent longings? Was it the personal benefits which he had received orexpected to receive from God? By no means. After expressing an earnestdesire to dwell in the house of the Lord, _all the days of his life_, hetells us why he wished to be there: "_to behold the beauty of the Lord, and to inquire in his temple_. " The object of his love was "_the beautyof the Lord_;" doubtless meaning his moral perfections. Intimatelyconnected with this was his desire to know the will of the Lord. Forthis he wished to "_inquire in his temple_. " And whenever the love ofGod 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 _keephis commandments_. " The child that loves his parents will delight indoing everything he can to please them. But the child that cares for hisparents only as he expects to be benefited by them, will always do aslittle as possible for them, and that little unwillingly. So, in ourrelations with God. The hypocrite may have a kind of love to him, because he thinks himself a peculiar object of divine favor, and becausehe still expects greater blessings. But this does not lead him todelight in the commands of God. He rather esteems them as a _task_. Hisheart is not in the doing of them; and he is willing to make them aslight 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 ofkeeping it. 

Again, if we love God, we shall love the image of God, wherever we findit. "Every one that loveth him that begat, loveth him also that isbegotten of him. " Our love to Christians, if genuine, must arise fromthe resemblance which they bear to Christ; and not from the comfortwhich we enjoy in their society, nor because they appear friendly to us. This hypocrites also feel. If we really exercise that love, we shall bewilling to make personal sacrifices for the benefit of our Christianbrethren. We are directed to love one another _as Christ loved us_. Andhow did Christ love us? So strong was his love that he laid down hislife for us? And the apostle John says, we ought, in imitation of him, "to lay down our lives for the brethren;" that is, if occasion requireit. Such is the strength of that love which we are required to exercisefor our Christian brethren. But, how can this exist in the heart, whenwe feel unwilling to make the least sacrifice of our own feelings orinterests for their benefit?

Again; there is another kind of love required of us. This is the love ofcompassion, which may be exercised even towards wicked men. And whatmust be the extent of this love? There can be but one standard. We havethe example of our Lord before us. So intense was his love, that it ledhim 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 hislife for them. This is the kind of love which is required of us, andwhich was exercised by the apostles and early Christians. 

Another fruit of the Spirit is JOY. We are commanded to rejoice in theLord _at all times_. If we have a proper sense of the holiness of God'smoral character; of the majesty and glory of his power; of the infinitewisdom which shines through all his works; the infinite rectitude of hismoral government; and especially of that amazing display of his love, inthe work of redemption--it will fill our hearts with "JOY UNSPEAKABLEAND FULL OF GLORY. " Nor is rejoicing in God at all inconsistent withmourning for sin. On the contrary, the more we see of the divinecharacter, 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 _mineeye seeth_ thee. _Wherefore_, I abhor myself, and repent in dust andashes. " It was a _sight_ of God which brought this holy man so lowbefore him. 

Another fruit of the Spirit is PEACE. This is of two kinds; peace withGod, and peace with man. The impenitent are at war with God; there istherefore no peace for them. God is angry with them, and they arecontending with him. But the Christian becomes reconciled to God throughChrist. He finds peace in believing in him. The Lord is no longer a Godof 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 partinginterview with his beloved disciples, says, "Peace I leave with you, _mypeace_ I give unto you. " Righteousness, or justice and peace, are saidto 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 Icannot dwell upon it. I wish you to look out the following passages;read and compare them diligently, and meditate upon the blessed truthwhich they contain Ps. 37:37; 85:8; 119:165. Prov. 16:7. Isa. 20:3;57:19. Lu. 2:14. John 16:33. Rom. 8:6; 14:17. 1 Cor. 7:15. Eph. 2:11, 15. Phil. 4:7. Col. 3:15. 

I know not how to speak of this exercise of the mind. It is better feltthan described. It is a calm and holy reconciliation with God and hisgovernment; a settled feeling of complacency towards everything but sin. It begets a serene and peaceful temper and disposition of the heart. Butthis gracious work of the Holy Spirit does not stop with these exercisesof the mind. However we may seem to feel, in our moments of retirementand meditation, if this peaceful disposition is not carried out in ourintercourse with others, and our feelings towards them, we have reasonto suspect ourselves of hypocrisy. Whatever is in our hearts willmanifest itself in our conduct. If we exercise a morose, sour, andjealous disposition towards others; if we indulge a censorious spirit, not easily overlooking their faults; if we are easily provoked, andirritated with the slightest offence; if we indulge in petty strifes andbackbiting--surely the peace of God does not rule in our hearts. So muchdoes Christ esteem this peaceful spirit, that he says peacemakers shallbe called the children of God. Again, he tells his disciples to "havepeace one with another. " The apostle Paul, also, gives frequentexhortations to the exercise of this grace. "Be at peace amongyourselves. " "Follow peace with all men. " "If it be possible, livepeaceably with all men. " "That we may lead a quiet and peaceable life. "

MEEKNESS is a twin-sister of Peace. It is a temper of mind not easilyprovoked to resentment. The word used in the original signifies_easiness of mind_. The cultivation of this grace resembles the tamingof wild animals. It is the bringing of all our wild and ungovernablepassions under control. It is an eminent work of the Spirit; and we mayjudge of our spiritual attainments by the degree of it which we possess. The Scriptures abound with exhortations to the cultivation of it. It ispreeminently lovely in the female character. Hence, the apostle Peterexhorts women to adorn themselves with the ornament of a meek and quietspirit, which is, in the sight of God, of great price. 

LONG-SUFFERING and GENTLENESS are twin-daughters of Meekness. The latteris the disposition of the heart. The former are the actions which flowout from that disposition, in our intercourse with others. Long-suffering is godlike. It is an imitation of the forbearance of Godtowards his rebellious creatures. He is long-suffering, and slow toanger. He does not let his anger burn hot against sinners, till allmeans of bringing them to repentance have failed. O, how should thisshame us, who cannot bear the least appearance of insult or injury fromour fellow-sinners, without resentment! But, if we would be the childrenof our Father in heaven, we must learn to bear ill treatment with a meekand quiet and forgiving temper. Gentleness is one of the most lovely ofall the graces of the Spirit. It is a "softness or mildness ofdisposition and behavior, and stands opposed to harshness and severity, pride and arrogance. " "It corrects whatever is offensive in our manner, and, by a constant train of humane attentions, studies to alleviate theburden of common misery;" the constant exercise of this spirit is of thegreatest importance to the Christian who would glorify God in his life, and do good to his fellow-creatures. 

GOODNESS is another fruit of the Spirit. I suppose the apostle heremeans the same that he expresses in another place by "bowels of merciesand kindness. " It is doing good both to the bodies and souls of others, as we have opportunity. "Be kindly affectioned one to another. " "Be yekind one to another, tender-hearted. " This is a distinguishing trait inthe Christian character. It shone forth in all its loveliness in ourdivine Redeemer. He _went about_ doing good. So ought we to imitate hisexample. It should be our chief aim and study to make ourselves usefulto 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 lastbut 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 properdefinition of faith is, a _belief of the truth_. Faith is a very commonprinciple of action, by which is transacted all the business of thislife. People universally act according to their faith. If a person isfully convinced that his house is on fire, he will make haste to escape. If a man really believes a bank-note is good, he will receive it for itsprofessed value. If the merchant believes that his customer is able topay for them, he will give him goods upon credit. If a child reallybelieves his parent will punish him for doing mischief, he will keep outof it. And so, in everything else, we act according to our belief. Noperson ever fully believes a truth which concerns himself, withoutacting accordingly. That faith which is the fruit of the Spirit is ahearty belief of all the truths of God's word. And in proportion as webelieve these truths, in their application to ourselves, we shall actaccording to them. The reason why the sinner does not repent and turn toGod, is that he does not fully believe the word of God, as it applies tohimself. He may believe some of the abstract truths of the Scriptures, but he does not really believe himself to be in the dreadful dangerwhich they represent him. The reason why Christians live so far from thestandard of God's word is that their belief in the truths contained init is so weak and faint. We all profess to believe that God iseverywhere present. Yet, Christians often complain that they have nolively sense of his presence. The reason is, that they do not fully andheartily believe this truth. So strong and vivid is the impression whenthis solemn truth takes full possession of the soul, that the apostlecompares it to "_seeing him that is invisible_. " Now, but for ourunbelief, we should always have such a view of the divine presence. O, with what holy awe and reverence would this inspire us! On examination, we shall find that all the graces of the Spirit arise from faith, andall our sins and short-comings from unbelief. It is a belief of themoral excellence of God's character which inspires love. It is a beliefof our own depravity, and the exceeding sinfulness of sin, which createsgodly sorrow. It is a strong and particular belief of all theoverwhelming truths of the Bible, which overcomes the world. "This isthe victory; even our faith. " It is a firm and unshaken belief in thesetruths, presenting the glories of heaven just in view, which supportsthe Christian in the dark and trying hour of death. It is the samebelief which makes him "as bold as a lion" in the performance of hisduty. This is what supported the martyrs, and enabled them cheerfully tolay down their lives for Christ's sake. It is this which must supportyou in the Christian warfare. And in proportion to your faith will beyour progress. I would be glad to say more on this subject. It is largeenough to fill a volume. 

TEMPERANCE is another fruit of the Spirit. This consists in the propercontrol of all our desires, appetites, and passions. The exercise ofthis grace is of vital importance, not only as it concerns the glory ofGod, but our own health and happiness. 

I have felt much straitened in giving a description of the fruits of theSpirit in a single letter. I have not pretended to do justice to thesubject. My principal object has been to show the beautiful symmetry ofthe Christian character, as it extends from the heart to all ouractions, in every relation of life. And this will serve as anintroduction to the more particular consideration of the variousChristian 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 ofthis letter; for, to a true child of God, nothing is so precious as thevolume of inspiration. It is like rubies in a case of gold. That whichis most valuable for practical use lies on the surface; while everyexamination discovers new gems of surpassing beauty. 

There is this difference between the _devotional reading_ and the_thorough study_ of the Holy Scriptures, --that the object of the formeris to affect the heart, while that of the latter is chiefly to informthe understanding. Although this blessed book should never be usedwithout practical application, yet, when all the powers of the mind aretaxed to ascertain the critical meaning of the text, there is lessopportunity for the exercise of the affections of the heart than whenthe mind is suffered simply to dwell upon obvious truth. For thesystematic study of the Bible, portions of time should be set apart, ifpossible, separate from our regular seasons of devotion; or, perhaps, immediately after. For the former, a small portion should be selectedfrom the more practical and devotional parts of the Bible. 

We are commanded to _search the Scriptures_. _Searching_ is a difficultand laborious work. To induce us to engage in it, we must have a strongdesire for something valuable. Here is a treasure of sufficient value tocall forth this desire. This blessed book contains the revealed will ofGod. All who love God will be anxious to know his will. They will makeit 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 knownin his word, is like a lantern, which sheds a light on our path, anddirects the steps of our feet. The sincere Christian will search after aknowledge of God's will, with more eagerness than he would search forhidden treasures of gold and silver. He will _set his heart_ to thework. This is what God commands. After Moses had given the law of God tothe children of Israel, he said unto them, "_Set your hearts_ unto allthe words which I testify among you this day. " This is a very strongexpression. To _set our hearts_ to any work, is to go about it inearnest, with all the energies of our souls. Again; when we make greatsearch for anything we very much desire and highly prize, and find it, we are very apt to keep it. Hence David says, "Thy word have I _hid_ inmy heart. " But mark the reason of his conduct. Why did he hide God'sword in his heart? He explains his motive: "That I might not _sinagainst thee_. " His object, in hiding God's word in his heart, was toknow how to regulate his conduct so as not to sin against him. You mustfeel a personal interest in the truth. You must study it as thedirectory of your life. When you open this blessed book, let this alwaysbe the sincere inquiry of your heart: "Lord, what wilt thou have _me_ to_do_?" Come to it with this childlike spirit of obedience, and you willnot fail to learn the will of God. But when you have learned your dutyin God's word, _do it without delay_. Here are two very important pointsof Christian character, quite too much overlooked. (1. ) An earnestdesire to know present duty. (2. ) A steadfast and settled determinationto _do it as soon as it is known_. Here lies the grand secret of highspiritual attainments. A person who acts from these principles may makegreater progress in a single day than a tardy, procrastinating spirit ina long life. The pressure of obligation rests upon the present moment. Remember, when you have ascertained present duty, the delay of a singlemoment is _sin_. With these remarks, I submit a few practical directionsfor the profitable reading and study of the Holy Scriptures. 

1. _Read the Bible in your closet, or under circumstances which willsecure you from interruption, either by the conversation of others, orthe attractions of other objects. _ Do not attempt to fill up littlebroken intervals of time with the reading of God's word. Leave theseseasons for lighter reading. Remember, the reading of the Scriptures isnothing less than conversing with God. When any one pays so littleattention to your conversation as not to understand what you say, youconsider it a great breach of politeness. God speaks to you whenever youread his holy word. His all-seeing eye rests upon your heart; and heknows whether you are engaged in solemn trifling. If you read his wordso carelessly as not to understand its meaning and drink in its spirit, you treat him as you would disdain to be treated by an earthly friend. Othe forbearance of God, who suffers such indignity from those who callthemselves his children! Never approach the word of God but withfeelings of reverence and godly fear. 

2. _Come to the work with a preparation of heart. _ If you were going tovisit some person of great consequence, whose favor and esteem youwished to secure, you would take care to have everything about yourperson adjusted in the most becoming manner. So let it be with yourmind, when you come to converse with God. Shut out all worldly thoughts. Strive to bring yourself into a tranquil, holy, and tender frame, sothat the truths you contemplate may make their proper impression uponyour heart. 

3. _Seek the aid of the Holy Spirit. _ Christ promised his disciplesthat, when the Holy Spirit should come, he would "_guide_ them into alltruth. " Without his enlightening influences, we cannot understand theword of God; and without his gracious influences upon the heart, weshall not be disposed to obey it. We have the most abundantencouragement to seek the aid of this Divine Instructor. Christ assuresus that God is more willing to give his Holy Spirit to them that askhim, than earthly parents are to give good gifts to their children. Before opening God's word, pray that he would show you the truth, therule 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 with self-application. _ Whenever you have discovered any truth, ask what bearing it has upon your _present duty_. If it relates tospiritual feelings, compare it with the exercises of your own heart. Ifthey do not correspond, you have work for repentance. Go immediately tothe cross of Christ; give yourself away to him anew, and seek for pardonand needed grace. This you may do instantly, either in a silent or anaudible prayer. If it relates to the spirit and temper of Christians, intheir intercourse with one another, or with the world, compare it withyour own conduct. If you find yourself condemned, you have the samecourse to pursue, with a steadfast determination to exhibit more of thespirit of Christ. If it relates to some positive duty, inquire whetheryou have done it. If not, you have to go through the same work ofrepentance and application to the blood of Christ. But do not stop here. _Do your duty immediately. _

5. _Read the Scriptures regularly. _ To sustain these frail bodies, adaily supply of nourishment is required. Equally necessary is daily foodfor 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 seasons when you are least liable tointerruption; when you can retire and shut out the world; when you canbest command the energies of your mind. There is no time more fit andsuitable for this than the morning. Then the mind is clear, vigorous, unincumbered, and prepared to receive an impression. There is also apropriety in consulting God's word at the close of the day. But thisdepends much upon the state of bodily feeling. If you become exhaustedand dull, after the labors of the day, I would rather recommend takingthe whole time in the morning. But by no means confine yourself to thesestated seasons. Whenever the nature of your pursuits will admit of yourseclusion for a sufficient length of time to fix your mind upon thetruth, you may freely drink from this never-failing fountain of thewater of life. 

6. _Study the Scriptures systematically. _ If you read at random, here alittle and there a little, your views of divine truth will be partialand limited. This method may indeed be pursued in regard to reading_strictly devotional_; but only when other time is taken for obtaining aconnected view and a critical understanding of the whole Bible. TheBible is like a dish of savory meats. There is almost every variety ofstyle and matter. There is _History, Biography, Argumentative andDidactic Essays, and Poetry_. Although these various kinds of writingare contained in a great number of books, written by various authors, atdifferent times, without concert, yet a remarkable unity of design runsthrough the whole. They all aim at the development of the plan of God'smoral government; and a most striking harmony of sentiment prevailsthroughout. We find everything, from the very beginning, pointing to theglorious plan of redemption revealed in the Gospel. Although we may, atfirst view, feel the want of a regular system of divinity, yet, acareful attention to the subject will convince us that God's plan isbest. We have here the principles of his government exhibited in _livingexamples_; which give us a clearer view, and more vivid impression ofthem, than we could obtain from the study of an abstract system. Thereare several things to be observed, in the systematic and thorough studyof the Bible, some of which I shall mention. 

(1. ) Always keep distinctly before you the grand design of theScriptures; which is, to convince mankind of their lost and ruinedcondition, make known the way of salvation, and persuade them to embraceit. 

(2. ) Make it your constant aim to ascertain what is the plain andobvious meaning of the writer; for this is the mind of the Spirit. Toaid you in this, observe the following particulars: 1. Endeavor tobecome acquainted with the peculiarity of each writer's style. Althoughthe matter and words of Scripture were dictated by the Holy Spirit, yetit was so done that each writer employed a style and manner peculiar tohimself. This does not invalidate the evidence of their divine origin. On the contrary, it shows the wisdom of the Spirit. For, if the wholeBible had been written in a uniform style, it would have given opposersa strong argument against its authenticity; while the want of thatuniformity furnishes conclusive evidence that it could not have been thework of a single impostor. Again; a continued sameness of style wouldmake the reading of so large a book as the Bible tedious and unpleasant;but the rich variety presented by the various authors of this blessedbook, helps our infirmities, and makes the reading of it pleasing anddelightful. 2. "Inquire into the character, situation, and office of thewriter; the time, place, and occasion of his writing; and the peoplefor whose immediate use he intended his work. " This will enable you tounderstand his allusions to particular circumstances and customs, and tosee the practical application of the principles he advances. 3. Considerthe principal scope or aim of the book; or, what was the author'sobject, design, or intention, in writing it. Notice also the generalplan or method which he has pursued. This will enable you to discoverhis leading ideas, if it be an argumentative work; or the particularinstructions of God's providence, if it be historical. 4. Where thelanguage is difficult to be understood, pay strict attention to thecontext, and you will generally find the author's meaning explained. But, if you do not, consider whether the difficult phrase is apeculiarity of the writer's style. If so, look out the place where hehas used it in a different connection, and see what meaning is attachedto it there. But, if this does not satisfy you, examine the passages, inother parts of the Scriptures, which relate to the same subject, andcompare them with the one under consideration. This will generally clearup the darkest passages. But, if you still feel in doubt, you may findassistance from consulting commentators, who have made themselvesthoroughly acquainted with all the particulars I have mentioned; which, with a knowledge of the language in which the book was originallywritten, may have enabled them to remove the difficulty. But, do nottrust the opinions of commentators any farther than you see they agreewith the general system of revealed truth; and, above all, do not followthem in any scheme of fanciful interpretation or visionary speculation. 

(3. ) Do not task yourself with a certain _quantity_ of reading at theregular seasons devoted to the study of the Bible. This may lead you tohurry over it, without ascertaining its meaning, or drinking in itsspirit. You had better study one verse thoroughly, than to read half adozen chapters carelessly. The nourishment received from food dependsless on the quantity than on its being perfectly digested. So with themind; one clear idea is better than a dozen confused ones; and there issuch a thing as overloading the mind with undigested knowledge. Ponderupon every portion you read, until you get a full and clear view of thetruth it contains. Fix your mind and heart upon it, as the bee lightsupon the flower; and do not leave it till you have extracted all thehoney it contains. 

(4. ) Read in course. By studying the whole Bible in connection, you willobtain a more enlarged view of the plan of God's moral government. Andyou will see how it all centres in the Lord Jesus Christ. But I wouldnot have you confine yourself entirely to the regular reading of thewhole Bible in course. Some portions of the historical part do notrequire so much _study_ as that which is more argumentative anddoctrinal; and some parts of the word of God are more devotional thanothers, and therefore better fitted for daily practical use. A very goodplan is, to read the Old and New Testaments in course, a portion ineach, every day. If you begin at Genesis, Job, and Matthew, and read achapter every day, at each place, omitting the first, and reading threePsalms, on the Sabbath, you will read the whole Bible in a year, whileon every day you will have a suitable variety. Besides this, the moredevotional and practical books should be read frequently. The Psalmsfurnish a great variety of Christian experience, and may be resorted towith great profit and comfort, under all circumstances. This is the onlybook in the Bible which does not require to be read in course. ThePsalms are detached from each other, having no necessary connection. Theother books were originally written like a sermon or a letter. Theyhave, for convenience, since been divided into chapters and verses. Ifyou read a single chapter by itself, you lose the connection; as, if youshould take up a sermon and read a page or two, you would not get a fullview of the author's subject. I would therefore recommend that, inaddition to your daily reading in the Old and New Testaments, you havealso some one of those books which require most study, in a course ofreading, to take up whenever you have an occasional season of leisure todevote to the study of the Bible. But, when you have commenced one book, finish it before you begin another. You will find great advantage fromthe use of a reference Bible and concordance. By looking out theparallel passages, as you proceed, you will see how one part of theScriptures explains another, and how beautifully they all harmonize. This will also give you a better view of the _whole Scriptures_ than youcan obtain in any other way. But if you are a Sabbath-school teacher orscholar, your regular lesson will furnish as much study of thisdescription as you will be able thoroughly to accomplish. 

(5. ) In reading the Scriptures, there are some subjects of inquiry whichyou should carry along with you constantly: 1. What do I find here whichpoints to Christ? Unless you keep this before your mind, you will losehalf the interest of many parts of the Old Testament. Indeed, much of itwill otherwise be almost without meaning. It is full of types andprophecies relating to Christ, which, by themselves, appear dry, but, when understood, most beautiful and full of instruction. 2. Rememberthat the Bible contains a history of the church. Endeavor, then, tolearn the state of the church at the time of which you are reading. Forthe sake of convenience, and a clearer view of the subject, you maydivide the history of the church into six periods: (1. ) From the fall ofAdam to the flood. (2. ) From Noah to the giving of the law. (3. ) Fromthat time to David and the prophets. (4. ) From David to the Babylonishcaptivity. (5. ) From that time till the coming of Christ. (6. ) FromChrist to the end of time, which is called the gospel dispensation. Fromthe commencement you will see a gradual development of God's designs ofmercy, and a continually increasing light. Take notice of what period ofthe church you are reading; and from this you may judge of the degreeof obligation of its members; for this has been increasing with theincrease of light, from the fall of Adam to the present day; and it willcontinue to increase to the end of time. Note, also, the variousdeclensions and revivals of religion which have occurred in every periodof the church, and endeavor to learn their causes and consequences. Bythis, you will become familiar with God's method of dealing with hispeople; from which you may draw practical lessons of caution andencouragement for yourself. 3. Inquire what doctrinal truth is eithertaught, illustrated, or enforced, in the passage you are reading; andalso, what _principle_ is recognized. Great and important principles ofthe divine government and of practical duty are often implied in apassage of history which relates to a comparatively unimportant event. Let it be your business to draw out these principles, and apply them topractice. Thus, you will be daily increasing your knowledge of the greatsystem of divine truth, the necessity of which I need not urge. 4. Noteevery promise and every prediction; and observe God's faithfulness inkeeping his promises and fulfilling his prophecies. This will tend tostrengthen your confidence in him. You will find it profitable, as youproceed, to take notes of these several matters, particularly; and, atthe close of every book, review your notes, and sum them up underdifferent heads. 

(6. ) Read the gospels with great care, for the particular purpose ofstudying the character of the blessed Jesus. Dwell upon every action ofhis life, and inquire after his motives. By this course you will besurprised to find the Godhead shining through the manhood, in littleincidents which you have often read without interest. Look upon him atall times in his true character, as Mediator between God and man. Observe his several offices of Prophet, Priest, and King. See in whichof these characters he is acting at different times; and inquire whatbearing the particular action you are considering has upon hismediatorial character. Observe, also, the particular traits ofcharacter which appear conspicuous in particular actions; as power, energy, manly hardihood, dignity, condescension, humility, love, meekness, pity, compassion, tenderness, forgiveness, &c. Take notes; andwhen you have finished the course, draw from them, in writing, a minuteand particular description of his character. This will be of greatservice to you as a pattern. You will also, by this means, see apeculiar beauty and fitness in Christ for the office he has undertaken, which you would not otherwise have discovered. But, do not stop withgoing through this course once. Repeat it as often as you canconsistently with your plan of a systematic study of the HolyScriptures. You will always find something new; and upon every freshdiscovery, 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 containedin the Bible are the histories of God's providence. Observe his hand inevery event. You will there find some principle or law of his moralgovernment exemplified. Inquire what that principle is, and carefullyobserve its application to the conduct of nations, communities, andindividuals. 2. Whenever you read of particular mercies or judgments, asexperienced by nations, communities, or individuals, look back for thecause. By this you will discover the principles upon which God acts inthese matters. 3. In the biographies of the Bible, study the motives andconduct of the characters described. If they are unconverted men, youwill learn the workings of human depravity, and discover what kind ofinfluence a correct religious public sentiment has in restraining thatdepravity. If they are good men, you will see, in their good actions, living illustrations of the great doctrines of the Bible. Endeavor tolearn by what means they made such eminent attainments in holiness, andstrive to imitate them. If their actions are bad, look back and inquireinto the cause of their backslidings. If you discover it, you will finda way-mark, to caution you against falling into the same pit. 

(8. ) The poetical and didactic parts of the Scriptures are scatteredthroughout the whole Bible. These abound with highly wrought figures. This is probably owing partly to the insufficiency of ordinary languageto express the sublime and lofty ideas presented to the minds of thewriters by the Spirit of truth. Endeavor to obtain a clear and correctunderstanding of the figures used. These are often taken from prevailinghabits and customs, and from circumstances peculiar to the countrieswhere the Scriptures were written. These habits and circumstances youmust understand, or you will not see the force of the allusions. Othersare 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 notperceive their surprising beauty and exact fitness to express the ideaof the sacred pen-man, until you have carefully studied them, and notedthe minutest circumstances. Beware, however, that you do not carry outthose figures so far as to lead you into fanciful and visionaryinterpretations. 

(9. ) The books of the prophets consist of reproofs, exhortations, warnings, threatenings, predictions, and promises. By carefully studyingthe circumstances and characters of those for whom they were written, you will find the principles and laws of God's moral government setforth, in their application to nations, communities, and individuals. From these you may draw practical rules of duty, and also learn how toview the hand of God, in his providence, in different ages of the world. The predictions contained in these books are the most difficult to beunderstood of any part of the Bible. In reading them you will notice, 1. Those predictions whose fulfilment is recorded in the Bible, anddiligently examine the record of their fulfilment. You will see howcareful God is to fulfil every jot and tittle of his word. 2. There areother prophecies, the fulfilment of which is recorded in profanehistory; and others still which are yet unfulfilled. To understandthese, it will be necessary to read ancient and modern history, inconnection with the explanation of the prophecies by those writers whohave made them their study. An attention to this, so far as yourcircumstances will admit, will be useful in enlarging your views of thekingdom of Christ. But, beware of becoming so deeply absorbed in thesematters as to neglect those of a more practical nature; and especiallybe cautious of advancing far into the regions of speculation as to whatis yet future. 

(10. ) You will find it an interesting and profitable employmentoccasionally to read a given book through, for the purpose of seeingwhat light it throws upon some particular subject, --some point ofChristian doctrine, duty, practice, character, &c. For example, gothrough with Acts, with your eye upon the doctrine of Christ's divinity. Then go through with it a second time, to see what light it throws onthe subject of Revivals. Pursue the same course with other books, and inrespect to other subjects. In this way you will sometimes be surprisedto find how much you have overlooked in your previous reading. 

It will be perceived that I have laid out a very extensive and laboriouswork. But this is the great business of our lives; and, indeed, thecontemplation of the glorious truths revealed in the Bible will form thebusiness of eternity; and even that will be too short to learn thelength and breadth, and height and depth, of the ways of the Almighty. 

 Your affectionate Brother. 

LETTER V. 

_Prayer and Fasting. _

 "In everything, by prayer and supplication, with thanksgiving, 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 Christian. It is, therefore, of the utmost consequence, that it be both wellunderstood and diligently practised. It seems hardly necessary to urgeprayer upon the Christian _as a duty_. Every true Christian must feel itto be a soul-exalting _privilege_. It is his breath; without it, he canno more maintain his spiritual life, than animal life can be sustainedwithout breathing. Prayer is an intimate communion with God, by which weunbosom our hearts to him, and receive communications of his grace, andfresh tokens of his love. What Christian, then, whose soul burns withdivine love, will be disposed to apply to this holy employment the coldappellation of _duty_? Yet, God sees so much the importance of prayer, that he has not only _permitted_, but _commanded_ us to pray. Our Lordfrequently directed his disciples, and us through them, to "watch andpray. " He also teaches us to persevere in prayer: "Men ought always topray, and not to faint. " The apostle Paul is frequent in exhortingChristians to pray: "Pray without ceasing. " "I will that men prayeverywhere. " "Praying always, with all prayer and supplication in theSpirit. " "I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men. ""Continuing instant in prayer. " The duty of prayer is also enforced bythe example of all the holy men whose biography is given in Scripture. Moses, Samuel, David, Elijah, and all the prophets, were mighty inprayer. So were also the apostles. But, above all, the Lord Jesus, ourblessed pattern, has set before us a life of prayer. You will find itvery profitable to read the lives of these holy men, but especially thatof our blessed Saviour, for the special purpose of noticing how muchthey abounded in prayer. Our Lord never undertook anything ofimportance, without first observing a special season of prayer. Oft wefind him retiring into the mountains, sometimes a great while beforeday, for prayer. Indeed, on several occasions, he continued all night inprayer to God. If, then, it became the Lord of life and glory to spendmuch time in prayer, how much more, such weak and sinful creatures aswe, who are surrounded with temptations without, and beset withcorruptions within! Prayer is necessarily so intermingled with everyduty, that the idea of a prayerless Christian is an absurdity. 

Prayer not only secures to us the blessings which we need, but it bringsour minds into a suitable frame for receiving them. We must see ourneed, feel our unworthiness, be sensible of our dependence upon God, andbelieve in his willingness to grant us, through Christ, the things thatare necessary and proper for us. An acknowledgment of these things, onour part, is both requisite and proper; and, without suchacknowledgment, it might not be consistent with the great ends of hismoral government for God to grant us our desires. 

Prayer is the offering up of the sincere desires and feelings of ourhearts to God. It consists of _adoration_, _confession_, _supplication_, _intercession_, and _thanksgiving_. _Adoration_ is an expression of oursense of the infinite majesty and glory of God. _Confession_ is anhumble acknowledgment of our sins and unworthiness. By _supplication_, we ask for pardon, grace, or any blessing we need for ourselves. By_intercession_, we pray for others. By _thanksgiving_, we express ourgratitude to God for his goodness and mercy towards us and ourfellow-creatures. All these several parts are embraced in the prayersrecorded in Scripture, though all of them are not generally found in thesame prayer. The prayer of Solomon, at the dedication of the temple, commences with adoration, and proceeds with supplication andintercession. The prayer of Daniel, in the time of the captivity, commences 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 andadoration, and proceeds with confession, supplication, and intercession. The prayers of David are full of thanksgiving. The prayer of Habakkukconsists of adoration, supplication, and thanksgiving. The prayer of thedisciples, after the joyous return of the apostles from the council oftheir persecutors, consists of adoration, a particular rehearsal oftheir peculiar circumstances, and supplication. The apostle Paulparticularly enjoins "prayer and supplication, with thanksgiving. " Ifyou wish to learn _how_ to pray, I would advise you to look out andstudy all the prayers recorded in Scripture. Although most of them areprobably but the substance of what was said on the several occasionswhen they were offered, yet you will find them much better patterns thanthe prayers of Christians at the present day. There is a ferventsimplicity about them, very different from the studied, formal prayerswhich we often hear. There is a definiteness and point in them, whichtake hold of the feelings of the heart. The Lord's prayer furnishes acomprehensive summary of the subjects of prayer: and you will takeparticular notice what a prominent place is assigned to the petition forthe coming of Christ's kingdom. This shows that, in all our prayers, theglory of God should be the leading desire of our hearts. But, it isevident 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 ofthe subjects in which we are interested. We find our Lord himself usingother words to suit particular occasions; although the subjects of hisprayers were all included in this. The same thing, also, we observe inthe practice of the apostles and early Christians. This is only intendedas a general pattern; nor is it necessary that all the petitionscontained 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 otherway by which we can approach God. There is no other channel throughwhich we can receive blessings from him. Jesus is our Advocate andIntercessor. Our blessed Lord, speaking of the time of hisglorification, 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 Godmanifest in the flesh, which was a common practice with the apostles. 

When the power of prayer is properly understood, it becomes a subject ofamazing interest. I am persuaded there is a vast amount of unbelief, inrelation to this matter, among Christians. If it were not so, thechariot wheels of God's salvation would roll on with mighty power. Therewould be a glorious movement in every part of the world. The Spirit ofthe Lord would be shed forth like a "mighty rushing wind. " The promisesof God to his people are so large and full, that the utmost stretch oftheir faith cannot reach them. The great and eternal God hascondescended to lay himself under obligation to hear and answer theprayers of mortal worms. If we collect the promises relating to thissubject, we shall be astonished at the amount of assurance which isgiven. So confident was David on this point, that he addresses God asthe _hearer of prayer_, as though that were a distinguishing trait inhis character. Again, he says, "He will _regard_ the prayer of thedestitute, and _not despise_ their prayer. " Solomon says, "The prayer ofthe upright _is his delight_;" and again, "He heareth the prayer of therighteous. " The apostle James Bays, "The effectual, fervent prayer of arighteous man _availeth much_. " The apostle Peter says, "The eyes of theLord are open to the righteous, and his ears are open unto theirprayers. " And Christ himself has assured us, in the strongest possibleterms, of the willingness of God to give spiritual blessings to thosethat ask for them. He says, "Ask, and it shall be given you; seek, andye shall find; knock, and it shall be opened unto you. For _every one_that asketh receiveth; and he that seeketh, findeth; and to him thatknocketh, it shall he opened. " But, as if this assurance were notsufficient to convince us of this most interesting truth, he appeals tothe tenderest sympathies of our natures. He asks if any father wouldinsult the hungry cries of his beloved son, when fainting for a morselof bread, by giving him a stone; or, if he ask an egg, to gratify hisappetite, will he give him a venomous scorpion, to sting him todeath?[B] He then argues, that if sinful men exercise tender compassiontowards their children, how much more shall our heavenly Father, whosevery nature is love, regard the wants of his children who cry unto him. Is it possible to conceive a stronger expression of the willingness ofGod to answer the prayers of his people?

 [Footnote B: The scorpion is a little animal, of the shape of an egg, whose sting is deadly poison. ]

And these precious promises are confirmed by striking examples, in everyage of the church. Thus, Abraham prayed for Sodom; and, through hisintercession, Lot was saved. His servant, when sent to obtain a wife forIsaac, received a direct answer to prayer. When Jacob heard that hisbrother Esau was coming against him, with an army of four hundred men, he wrestled all night in prayer, and prevailed; so that Esau becamereconciled to him. Moses prayed for the plagues to come upon Egypt, andthey came; again, he prayed for them to be removed, and they wereremoved. It was through his prayers that the Red Sea was divided, themanna and the quails were sent, and the waters gushed out of the rockAnd through his prayers, many times, the arm of the Lord was stayed, which had been uplifted to destroy his rebellious people. Samuel, thatlovely example of early piety, and the judge and deliverer of Israel, was given in answer to the prayer of his mother. When the children ofIsrael were in danger of being overthrown by the Philistines, Samuelprayed, and God sent thunder and lightning, and destroyed the armies oftheir enemies. Again, to show their rebellion against God, in asking aking, he prayed, and God sent thunder and lightning upon them in thetime of wheat harvest. In order to punish the idolatry and rebellion ofthe Israelites, Elijah prayed earnestly that it might not rain; and itrained not for three years and six months. Again; he prayed that itmight rain, and there arose a little cloud, as a man's hand, whichspread and covered the heavens with blackness, till the rain descendedin torrents. Again; when wicked Ahab sent a band of men to take him, heprayed, and fire came down from heaven, and consumed them. Hezekiah, upon the bed of death, prayed, and God lengthened his life fifteenyears. Jerusalem was invaded by the army of Sennacherib, and threatenedwith destruction. Hezekiah prayed, and the angel of the Lord entered thecamp of the invader, and in one night slew one hundred and eighty-fivethousand men. When all the wise men of Babylon were threatened withdestruction, because they could not discover Nebuchadnezzar's dream, Daniel and his companions prayed, and the dream and its explanation wererevealed. Jonah prayed, and was delivered from the power of the fish. Itwas in answer to the prayer of Zacharias, that the angel Gabriel wassent to inform him of the birth of John the Baptist. It was after a tendays' prayer-meeting, that the Holy Ghost came down, on the day ofPentecost, "like a mighty rushing wind. " Again; while the disciples werepraying, the place was shaken where they were assembled, to show thatGod 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 wasimprisoned by Herod, the church set apart the night before his expectedexecution, for special prayer in his behalf. The Lord sent his angel, opened the prison doors, and restored him to the agonizing band ofbrethren. And when Paul and Silas were thrown into the dungeon, withtheir feet fast in the stocks, they prayed, and there was a greatearthquake, which shook the foundations of the prison, so that all thedoors were opened. 

But the faithfulness of God to his promises is not confined to Scripturetimes. Although the time of miracles has passed, yet every age of thechurch has furnished examples of the faithfulness of God in hearing theprayers of his children. But these are so numerous that it is difficultto make selections from them. However, I will mention a few. When theArians, who denied the divinity of Christ, were about to triumph, theBishop of Constantinople, and one of his ministers, spent a whole nightin prayer. The next day, Arius, the leader of his party, was suddenlycut off, by a violent and distressing disease. This prevented thethreatened danger. Augustine was a wild youth, sunk in vice, and aviolent opposer of religion. His mother persevered in prayer for himnine years, when he was converted, and became the most eminent ministerof his age. The life of Francke exhibits the most striking and signalanswers to prayer. His orphan house was literally built up and sustainedby prayer. If you have not already read this work, I would advise you toobtain it. It is a great help to weak faith. Mr. West (afterwards Dr. West) became pastor of the Congregational church in Stockbridge, Massachusetts, while destitute of vital piety. Two pious females oftenlamented to each other that they got no spiritual food from hispreaching. At length, they agreed to meet once a week, to pray for hisconversion. They continued this for some time, under muchdiscouragement. But, although the Lord tried their faith, yet he neversuffered them both to be discouraged at the same time. At length, theirprayers were heard. There was a sudden and remarkable change in hispreaching. "What is this?" said one of them. "God is the hearer ofprayer, " replied the other. The Spirit of God had led Mr. West to seethat he was a blind leader of the blind. He was converted, and changedhis 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 tolabor 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 ofpurchasing the freedom of himself and family. But, when some of hisChristian friends heard what he was doing, they advised him to spend his_gained_ time in fasting and prayer. Accordingly, the next day that hegained, he set apart for this purpose. Before the close of the day, hismaster 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; andin 1825, he was ordained deacon of a church of colored people, who wentout from Boston to Liberia. Instances of surprising answers to prayer, no less striking than these, are continually occurring in the revivalsof religion of the present day. 

With the evidence here presented, who can doubt that God hears andanswers prayer? But, the objection arises, "If this doctrine be reallytrue, why is it that Christians offer up so many prayers withoutreceiving answers?" The apostle James gives some explanation of thisdifficulty: "Ye ask and receive not, _because ye ask amiss_. " It becomesus, then, seriously and diligently to inquire how we may _ask aright_ soas to secure the blessings so largely promised in answer to prayer. Inrelation to this subject, there are several things to be observed:

1. _We must sincerely desire the things which we ask. _ If a childshould ask his mother for a piece of bread, when she knew he was nothungry, but was only trifling with her, it would not he proper for herto give it. Indeed, she would have just cause to punish him for mockingher. And do we not often come to the throne of grace, when we do notreally feel our perishing need of the things we ask? God sees ourhearts; and he is not only just in withholding the blessing we ask, butin chastising us for solemn trifling. 

2. _We must desire what we ask, that God may be glorified. _ "Ye askamiss, _that ye may consume it upon your lusts_. " We may possibly askspiritual blessings for self-gratification; and when we do so, we haveno reason to expect that God will bestow them upon us. 

3. _We must ask for things_ AGREEABLE TO THE WILL OF GOD. "And this isthe confidence that we have in him, that if we ask anything _accordingto his will_, he heareth us. " The things that we ask must be such, _inkind_, as he has indicated his willingness to bestow upon us. Such are, spiritual blessings on our own souls; the supply of our necessarytemporal wants; and the extension of his kingdom. These are the _kind_of blessings that we are to ask; and the degree of confidence with whichwe are to look for an answer must be in proportion to the positivenessof the promises. Our Lord assures us that our heavenly Father is morewilling to give good things, and particularly his Holy Spirit, to themthat ask him, than earthly parents are to give good gifts to theirchildren; and he declares expressly, that our sanctification isagreeable to the will of God. The promises of the daily supply of ournecessary temporal wants are equally positive. What, then, can be moreodious in the sight of God, than for those who profess to be hischildren to excuse their want of spirituality on the ground of theirdependence upon him? And what more ungrateful, than to fret and worrythemselves, lest they should come to want? We may also pray for arevival of religion in a particular place, and for the conversion ofparticular individuals, with strong ground of confidence, because weknow that God has willed the extension of Christ's kingdom, and that theconversion of sinners is, _in itself_, agreeable to his will. But wecannot certainly know that he intends to convert a particularindividual, or revive his work in a particular place; nor can we be surethat the particular temporal blessing that we desire is what the Lordsees 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 anything ofthe Lord. " A difference of opinion exists among real Christians, as towhat constitutes the _prayer of faith_ spoken of by the apostle. Somemaintain that we must _believe that we shall receive the very thing forwhich we ask_. This opinion is founded on some promises made by our Lordto the apostles, which those who hold the contrary opinion suppose tohave been intended only for them. I shall not attempt to determine thispoint; nor do I think it very important which of these theories isembraced; because, in examining the history of those persons whoseprayers have received the seal of heaven, I find some of them embracedone, and some the other; while many who embrace either of them seem notto live in the exercise of prevailing prayer. The main point, therefore, seems to be, that we should maintain such a nearness of communion withGod as shall secure the personal exercise of the prayer of faith. Twothings, however, are essential to this: (1. ) _Strong confidence in theexistence and faithfulness of God. _ "He that cometh unto God mustbelieve _that he is_, and that _he is a rewarder of them that diligentlyseek him_. " (2. ) The prayer of faith must be _dictated by the HolySpirit_. Faith itself is declared to be "the _gift of God_;" and theapostle says, "The Spirit also helpeth our infirmities; for we know notwhat we should pray for as we ought, but the Spirit itself makethintercession for us, with groanings which cannot be uttered. " "He makethintercession for the saints, according to the will of God. " When thiswonderful truth is made known, we are no longer astonished that Godshould assure us, by so many precious promises, that he will hear andanswer our prayers. We are called the temples of the Holy Ghost. If theHoly Ghost dwell in us, to guide and direct us in all our ways, will heforsake us in so important a matter as prayer? O, then, what a solemnplace is the Christian's closet, or the house of prayer! There the wholeTrinity meet in awful concert. The Holy Spirit there presents to theeverlasting Father, through the eternal Son, the prayers of a mortalworm! Is it any wonder that _such a prayer_ should be heard? With whatholy reverence and godly fear should we approach this consecrated place!

5. We must ask in a _spirit of humble submission_, yielding our wills tothe will of the Lord, committing the whole case to him, in the truespirit of our Lord's agonizing prayer in the garden, when he said, "_Notmy will but thine be done_. " If I had a house full of gold, and hadpromised to give you as much as you desire, would you need to be urgedto ask? But, there is an inexhaustible fulness of spiritual blessingstreasured up in Christ; and he has declared repeatedly that you may haveas much as you will ask. Need you be urged to ask? Need you want anygrace? It is unbelief that keeps us so far from God. From what has beensaid on this subject, I think you may safely conclude that your progressin the divine life will be in proportion to the real prayer of faithwhich you exercise. 

But I come now to give a few practical directions respecting theexercise of prayer. Several things are necessary to be observed by everyone who would live near the throne of grace. 

1. _Maintain a constant spirit of prayer. _ "Pray without ceasing. ""Continuing instant in prayer. " "Praying always, with all prayer andsupplication in the Spirit. " "And he spake a parable unto them, to thisend, that men ought always to pray, and not to faint. " The meaning ofthese passages is not that we should be always upon our knees, but thatwe should maintain such a prayerful frame, that the moment our minds aredisengaged, our hearts will rise up to God. Intimately connected withthis is the practice of _ejaculatory prayer_, which consists of a shortpetition, silently and suddenly sent up from the heart. This may be doneanywhere, and under all circumstances. Frequent examples of this kind ofprayer are recorded in Scripture. It has also been the practice ofliving Christians in all ages. It is a great assistance in the Christianwarfare. It helps us in resisting temptation; and by means of it, we canseek divine aid in the midst of the greatest emergencies. To maintainthis unceasing spirit of prayer is a very difficult work. It requiresunwearied care and watchfulness, labor, and perseverance. Yet noChristian can thrive without it. 

2. _Observe staled and regular seasons of prayer. _ Some professors ofreligion make so much of the foregoing rule as to neglect all otherkinds of prayer. This is evidently unscriptural. Our Saviour directs usto enter into our closets, and, when we have shut the door, to pray toour Father who is in secret. And to this precept he has added thesanction of his own example. In the course of his history, we find himoften retiring to solitary places, to pour out his soul in prayer. Otherexamples are also recorded in Scripture. David says, "Evening andmorning, and at noon, will I pray. " And again; "Seven times a day do Ipraise thee. " And it was the habitual practice of Daniel, to kneel downin his chamber, and pray three times a day. But this practice is sonatural, and so agreeable to Christian feeling, that no argument seemsnecessary to persuade real Christians to observe it. It has been thedelight of eminent saints, in all ages, to retire alone, and holdcommunion with God. 

With regard to the particular times of prayer, no very definite rule canbe given, which will suit all circumstances. There is a peculiarpropriety in visiting the throne of grace in the morning, to offer upthe thanksgiving of our hearts for our preservation, and to seek gracefor the day: and also in the evening, to express our gratitude for themercies we have enjoyed; to confess the sins we have committed and seekfor pardon; and to commit ourselves to the care of a covenant-keepingGod, when we retire to rest. It is also very suitable, when we suspendour worldly employments in the middle of the day, to refresh our bodies, to renew our visit to the fountain of life, that our souls may also berefreshed. The twilight of the evening is also a favorable season fordevotional exercises. But, let me entreat you to be much in prayer. Ifthe nature of your employment will admit of it, without being unfaithfulto your engagements, retire many times in the day to pour out your soulbefore God, and receive fresh communications of his grace. Our heartsare so much affected by sensible objects, that, if we suffer them to beengaged long at a time in worldly pursuits, we find them insensiblyclinging to earth, so that it is with great difficulty we can disengagethem. But, by all means, fix upon some stated and regular seasons, andobserve them punctually and faithfully. Remember _they are engagementswith God_. 

For your devotional exercises, you should select those times and seasonswhen you find your mind most vigorous, and your feelings most lively. Asthe morning is in many respects most favorable, you would do well tospend as much time as you can in your closet, before engaging in theemployments of the day. An hour spent in reading God's word, and inprayer and praise, early in the morning, will give a heavenly tone toyour feelings; which, by proper watchfulness, and frequent draughts atthe same fountain, you may carry through all the pursuits of the day. 

As already remarked, our Lord, in the pattern left us, has given a veryprominent place to the petition, "THY KINGDOM COME. " This is a largepetition. It includes all the instrumentalities which the church isputting forth for the enlargement of her borders and the salvation ofthe world. All these ought to be distinctly and separately remembered;and not, as is often the case, be crowded into one general petition atthe close of our morning and evening prayers. We are so constituted asto be affected by a particular consideration of a subject. Generaltruths have very little influence upon our hearts. I would thereforerecommend the arrangement of these subjects under general heads forevery day of the week; and then divide the subjects which come underthese heads, so as to remember one or more of them at stated seasons, through the day, separate from your own personal devotions. Thus, youwill always have your mind fixed upon one or two objects; and you willhave time to enlarge, so as to remember every particular relating tothem. This, if faithfully pursued, will give you a deeper interest inevery benevolent effort of the times. The following plan of a dailyconcert of prayer was, some years since, suggested by a distinguishedclergyman in New England. It gives something of the interest of themonthly concert to our daily devotions. 

SABBATH. Sabbath duties and privileges;--as preaching, Sabbath-schools, family instruction, &c. Eph. 6:18-20. 2 Th. 3:1. 

MONDAY. Conversion of the world;--the prevalence of peace, knowledge, freedom, and salvation. Ps. 2:8. Isa. 11:6-10; 62:1-7; 66:8, 12. 

TUESDAY. Our country;--our rulers, our free institutions, our benevolentsocieties; deliverance from slavery, Romanism, infidelity, Sabbath-breaking, intemperance, profaneness, &c. Ez. 9:6-15. Dan. 9:4-19

WEDNESDAY. The rising generation:--colleges, seminaries, and schools ofevery description; the children of the church, the children of theungodly, and orphan children. 

THURSDAY. Professing Christians;--that they may much more abound in allthe fruits of the Spirit, presenting their bodies a living sacrifice, and offering gladly of their substance to the Lord, to the extent of hisrequirement; that afflicted saints may be comforted, backslidersreclaimed, and hypocrites converted; that Zion, being purified, mayarise and shine. Isa. 62:1. Rom. 1:8. Col. 4:12. 

FRIDAY. The ministry, including all who are looking forward to thatoffice, 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 engaging in any importantmatter, make it a subject of special prayer. For this you have theexample of the blessed Jesus. When he was baptized, before entering uponhis ministry, he prayed. Before choosing his twelve apostles, he wentout into a mountain, and spent a whole night in prayer. The OldTestament saints were also in the habit of "inquiring of the Lord, "before engaging in any important enterprise. And the apostle Paulenjoins upon the Philippians, "in everything, by prayer andsupplication, with thanksgiving, let your requests be made known untoGod. " Also, whenever you are under any particular temptation oraffliction; whenever you are going to engage in anything which willexpose you to temptation; whenever you perceive any signs of declensionin your own soul; when the state of religion around you is low; whenyour heart is affected with the condition of individuals who are livingin impenitence; or when any subject lies heavily upon your mind;--makethe matter, whatever it is, a subject of special prayer. Independent ofScripture authority, there is a peculiar fitness in the course hererecommended, which must commend itself to every pious heart. 

In seasons of peculiar difficulty, or when earnestly seeking any greatblessing, you may find benefit from setting apart days of fasting, humiliation and prayer. This is especially suitable, whenever youdiscover any sensible decay of spiritual affections in your own heart. Fasting and prayer have been resorted to on special occasions, byeminent saints, in all ages of the world. The examples recorded inScripture are too numerous to mention here. If you look over the livesof the old Testament saints, you will find this practice very common. Nor is the New Testament without warrant for the same. Our Lord himselfset the example, by a long season of fasting, when about to endure asevere conflict with the tempter. And he has farther sanctioned thepractice, by giving directions respecting its performance. We have alsoexamples in the Acts of the Apostles. The prophets and teachers, in thechurch at Antioch, fasted before separating Barnabas and Paul asmissionaries to the heathen. And when they obtained elders in thechurches, they prayed, _with fasting_. Paul, in his epistle to theCorinthians, speaks of their giving themselves to _fasting and prayer_, as though it were a frequent custom. You will find, also, in examiningthe lives of persons of eminent spiritual attainments, that most of themwere in the habit of observing frequent seasons of fasting and prayer. There is a peculiar fitness in this act of humiliation. It is calculatedto bring the body under, and to assist us in denying self. The length oftime it gives us in our closets also enables us to get clearer views ofdivine things. But there is great danger of trusting in the outward actof humiliation, and expecting that God will answer our prayers for thesake of our fasting. This will inevitably bring upon us disappointmentand leanness of soul. This is the kind of fasting so common among RomanCatholics, and other nominal Christians. But it is no better thanidolatry. Most of the holidays which are usually devoted by the worldto feasting-and mirth are very suitable occasions for Christians to fastand pray; and this for several reasons: (1. ) They are seasons ofleisure, when most people are disengaged from worldly pursuits. (2. ) Thegoodness of God should lead us to repentance. Instead of spending thesedays in mirth over the blessings we have enjoyed, we should be lookinginto our hearts, to examine the manner in which we have received them;humbling ourselves on account of our ingratitude; and lifting up ourhearts and voices in thanksgiving for them. (3. ) The first day of thenew year, birth-days, &c. , are very suitable occasions for renewing ourpast lives, repenting of our unfaithfulness, making resolutions ofamendment, and renewing afresh the solemn dedication of ourselves toGod. 

When you set apart a day of fasting and prayer, you ought to have inview some definite and particular objects. The day should be spent inself-examination, meditation, reading the Scriptures, confession of sin, prayer for the particular objects which bear upon your mind, andthanksgiving for mercies received. Your self-examination should be aspractical as possible; particularly looking into the motives of yourprayers for the special objects which bear heavily upon your heart. Yourconfession of sin should be minute and particular; mentioning every sinyou can recollect, whether of thought, word, or deed, with everycircumstance of aggravation. This will have a tendency to affect yourheart with a sense of guilt, produce earnest longings after holiness, and make sin appear more hateful and odious. Your meditations should beupon those subjects which are calculated to give you a view of theexceeding sinfulness of sin, and the abounding mercy of God in Christ. Your reading of the Scriptures should be strictly devotional. Yourprayers should be very particular, mentioning everything relating to theobject of your desires, and all the hindrances you have met in seekingafter it. Carry all your burdens to the foot of the cross, and therelay them down. Your thanksgiving, also, should be very minute andparticular, mentioning every mercy and blessing which you can recollect, with your own unworthiness, and every circumstance which may tend toshow the exceeding greatness of God's love, condescension, and mercy. 

4. _Come to the work with a preparation of heart. _ The best preparationat all times is to maintain an habitual spirit of prayer, according tothe first direction. But this is not all that is necessary. We areunavoidably much occupied with the things of this world. But when wecome before the great Jehovah, to ask his favor and seek his grace, ourminds should be heavenly. When you go into your closet, shut out theworld, that you may be alone with God. Bring your mind into a calm andheavenly frame, and endeavor to obtain a deep sense of the presence ofGod, "_as seeing him who is invisible_. " Think of the exalted nature ofthe work in which you are about to engage. Think of your ownunworthiness, and of the way God has opened to the mercy seat. Think ofyour own wants, or of the wants of others, according to the object ofyour visit to the throne of grace. Think of the inexhaustible fulnesstreasured up in Christ. Think of the many precious promises of God tohis children, and come with the spirit of a little child to present thembefore 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 arenot heard, you may be sure of one of two things: (1. ) _You have beenasking amiss. _ Something is wrong in yourself. Perhaps you have beenselfish in your desires; you have not desired supremely the glory ofGod; you have not felt your dependence: you have not humbled yourselfsufficiently to receive a blessing; or perhaps you regard iniquity inyour heart, in some other way. Examine yourself, therefore, in all theseparticulars. Repent, where you find your prayers have been amiss. Bowvery low before God, and seek the influences of his Spirit to enable youto pray aright. (2. ) Or, _perhaps the Lord delays an answer for thetrial of your faith_. Consider then the encouragements which he hasgiven 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 akindness because of our importunity, when they would not do it onaccount of friendship. And in the eighteenth chapter, he shows us thateven an unjust judge may be persuaded by importunity to do justice. Hence he argues the importance of persevering in prayer; and adds withemphasis, "And shall not God avenge his own elect, which cry day andnight unto him, _though he bear long with them_? I tell you he willavenge them speedily. " Again; look at the case of the Syrophenicianwoman. She continued to beseech Jesus to have mercy on her, although hedid not answer her a word. The disciples entreated Christ to send heraway, because she troubled them with her cries; yet she persevered. Andeven when Christ himself told his disciples that he was only sent to thelost sheep of the house of Israel, and compared her to a dog seeking forthe children's bread; yet, with all these repulses, she would not giveup her suit; but begged even for the dog's portion--the children'scrumbs. When by this means our Lord had sufficiently tried her faith, heanswered her prayer. So likewise persevere in your prayers, and "in duetime you shall reap, if you faint not!"

 Your affectionate Brother. 

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 influenceupon the hearts of men, is abundantly evident from Scripture. This truthis referred to in the beginning of the gospel of Christ, where it issaid Jesus went up into the wilderness, to be tempted of the devil. Heis often represented in the Scriptures as the father of the wicked. "Thetares are the children of the wicked one. " "Thou child of the devil. " Heis also represented as putting evil designs into the hearts of men. "AndSatan 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 theHoly Ghost?" Wicked men are spoken of as being carried captive by him athis 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. "Youradversary, the devil, as a roaring lion, walketh about, seeking whom hemay devour. " These, and numerous other passages, which might be quoted, fully establish the fearful truth, that we are continually beset by anevil spirit, who is seeking, by every means in his power, to injure anddestroy our souls. 

When we have to contend with an enemy, it is very important that weshould know his character. From the Scriptures, we learn severalcharacteristics of the great enemy of our souls. 

1. _He is powerful. _ He has other fallen spirits at his command. OurSaviour speaks of the "fire prepared for the devil _and his angels_. " Heis called "prince of the world, " "prince of darkness, " and "the god ofthis world. " All these titles denote the exercise of great power. He isalso called _destroyer_; and is said to walk about, seeking whom he maydevour. Indeed, so great was his power, and so mighty his work of ruinand destruction in this lost world, that it became necessary for the sonof God to come into the world to destroy his works. "For this purposewas the Son of God manifested, that he might _destroy the works of thedevil_. "

But, although he is powerful, yet his power is limited. This you see inthe case of Job. No doubt, his malice would have destroyed that holy manat once. But he could do nothing against him till he was permitted; andthen he could go no farther than the length of his chain. God reservedthe life of his servant. And the apostle Jude speaks of the devils asbeing "reserved _in chains_, under darkness. " But the objection arises, "As God is almighty, why is Satan permitted to exercise any power atall?" To this objection the Bible furnishes satisfactory answers. (1. )It is to try the faith of his children. This was the case with Job. Thedevil had slandered that holy man, by accusing him of serving God fromselfish motives. By suffering Satan to take away all he had, the Lordproved this accusation to be false; and Job came out of the furnace, greatly purified. The apostle James says, "My brethren, count it alljoy, when ye fall into divers temptations; knowing this, that the tryingof your faith worketh patience. " If the children of God were nevertempted, they would never have an opportunity to prove the sincerity oftheir faith. But they have the blessed assurance, that God will notsuffer them to be tempted above what they are able to bear, but will, with the temptation, also make a way to escape, that they may be ableto 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 oftemptation fall away. " "But, if our gospel be hid, it is hid to themthat are lost. In whom the god of this world hath blinded the minds ofthem that believe not. "

2. _He has much knowledge. _ He knew the command of God to our firstparents, and therefore tempted them to break it. When those that werepossessed 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 theBible; for he quoted Scripture, in his temptation of our Saviour. And ashe has great experience in the world, he must have a great knowledge ofhuman nature, so to be able to suit his temptations to the peculiarconstitutions of individuals. 

3. _He is wicked. _ "The devil sinneth from the beginning. " He is calledthe _wicked one_; or, by way of eminence, "_The Wicked. _" He isaltogether wicked. There is not one good quality in his character. 

4. _He is crafty, and full of deceit and treachery. _ He lays snares forthe unwary. That he may the more readily deceive the people of God, heappears to them in the garb of religion. "Satan himself is transformedinto an angel of light. " In consequence of his cunning and craft, he iscalled the serpent. [C] He is also represented as deceiving thenations. [D] Hence we are cautioned against the _wiles_ of the devil. [E]

 [Footnote C: Gen. 3; Isa. 27:1; Rev. 12:9]

 [Footnote D: Rev. 20:8. ]

 [Footnote E: Eph. 6:11. ]

5. _He is a liar. _ The first thing recorded of him is the lie which hetold our first parents, to persuade them to disobey God. Hence ourSaviour calls him a "liar from the beginning. "[F]

 [Footnote F: John 8:44. ]

6. _He is malicious. _ As Satan is the enemy of God, so he hateseverything that is good. He is continually bent on mischief. If hispower were not restrained, he would introduce general disorder, anarchyand confusion, into the government of God. He loves to ruin immortalsouls; and he takes delight in vexing the people of God. Hence he iscalled _Destroyer_, [G] _Adversary_, _Accuser_, _Tormentor_, and_Murderer_. [H]

 [Footnote G: _Abaddon_ signifies _destroyer_. ]

 [Footnote H: Rev. 9:11; I Pet. 5:8; Rev. 12:10; Matt. 18:34; John 8:44. ]

Now, since we are beset by an adversary of such knowledge and power, sosly and artful, so false, and so malicious, it becomes us to be wellacquainted with all his arts, that we maybe on our guard against them. The apostle Paul says, "For we are not ignorant of his devices. " O, thatevery Christian could say so! How many sad falls would be prevented! IWill mention a few of the devices of Satan, which are manifest both fromthe Holy Scriptures, and from the experience of eminent saints who havebeen enabled to detect and distinguish his secret workings in their ownhearts. It is the opinion of some great and good men, that the devil cansuggest thoughts to our minds only through the _imagination_. This isthat faculty of the mind by which it forms ideas of things communicatedto it through the senses. Thus, when you see, hear, feel, taste, orsmell anything, the image of the thing is impressed upon the mind by theimagination. It also brings to our recollection these images, when theyare not present. It is thought to be only by impressing these imagesupon the imagination, that he can operate upon our souls. Hence, we mayaccount for the strange manner in which our minds are led off from thecontemplation of divine things, by a singular train of thought, introduced to the mind by the impression of some sensible object uponthe imagination. This object brings some other one like it to ourrecollection, and that again brings another, until we wander entirelyfrom the subject before us, and find our minds lost in a maze ofintellectual trifling. 

Satan adapts his temptations to our peculiar tempers and circumstances. In youth, he allures us by pleasure, and bright hopes of worldlyprosperity. In manhood, he seeks to bury up our hearts in the cares oflife. In old age, he persuades to the indulgence of self-will andobstinacy. In prosperity, he puffs up the heart with pride, andpersuades to self-confidence and forgetfulness of God. In poverty andaffliction, he excites feelings of discontent, distrust, and repining. If we are of a melancholy temperament, he seeks to sour our tempers, andpromote habitual sullenness and despondency. If naturally cheerful, heprompts to the indulgence of levity. In private devotion, he standsbetween us and God, prevents us from realizing his presence, and seeksto distract our minds, and drive us from the throne of grace. In publicworship, he disturbs our minds by wandering thoughts and foolishimaginations. When we have enjoyed any happy manifestations of God'spresence, any precious tokens of his love, then he stirs up the pride ofour hearts, and leads us to trust in our own goodness, and forget theRock of our salvation. Even our deepest humiliations he makes theoccasion of spiritual pride. Thus we fall into darkness, and thrustourselves through with many sorrows. If we have performed anyextraordinary acts of self-denial, or of Christian beneficence, he stirsup in our hearts a vain-glorious spirit. If we have overcome any of thecorruptions of our hearts, or any temptation, he excites a secretfeeling of self-satisfaction and self-complacency. He puts on the maskof religion. Often, during the solemn hours of public worship, hebeguiles our hearts with some scheme for doing good; taking care, however, that self be uppermost in it. When we are in a bad frame, hestirs up the unholy tempers of our hearts, and leads us to indulge inpeevishness, moroseness, harshness, and anger, or in levity andunseemly mirth. 

There is no Christian grace which Satan cannot counterfeit. He cares nothow much religious feeling we have, or how many good deeds we perform, if he can but keep impure and selfish motives at the bottom. There isgreat danger, therefore, in trusting to impulses, or sudden impressionsof any kind. Such impressions _may be_ from the Spirit of God; but theymay also be from Satan. The fact that your religious feelings are notproduced by yourself, but that they arise in your mind in a manner forwhich you cannot account, is no evidence, either that they come from theSpirit of God, or that they do not. There are many false spirits, whichare very busy with people's hearts. As before remarked, Satan sometimesappears to us like an angel of light. He is often the author of falsecomforts and joys, very much like those produced by the Holy Spirit. Weare, therefore, directed to "try the spirits, whether they be of God. "Nor is it certain that religious feelings are holy and spiritual becausethey come with texts of Scripture, brought to the mind in a remarkablemanner. If the feeling is produced by the truth contained in theScripture so brought to the mind, and is, in its nature, agreeable tothe word of God, it may be a spiritual and holy affection. But if itarises from the application of the Scripture to your own case, onaccount of its being so brought to your mind, you may be sure it is adelusion of the devil. He has power to bring Scripture to your mind whenhe pleases, and he can apply it with dexterity, as you see in histemptations of the blessed Saviour. Our own hearts are exceedinglydeceitful; and our indwelling corruptions will gladly unite with him inbringing false peace and comfort to our souls. Satan, no doubt, oftenbrings the most sweet and precious promises of God to the minds of thosehe wishes to deceive as to their own good estate. But we must besatisfied that the promises belong to us, before we take them toourselves. We have "a more sure word of prophecy, " by which we are totry every impulse, feeling, and impression, produced upon our minds. Anything which does not agree with the written word of God does not comefrom him, for he "cannot deny himself. "

Satan manages temptation with the greatest subtlety. He asks so littleat first, that, unless our consciences are very tender, we do notsuspect him. If he can persuade us to parley, he perhaps leaves us fora while, and returns again, with a fresh and more vigorous attack. He isexceedingly persevering; and, if he can persuade us to give place to himat all, he is sure to overcome us at last. 

We are also liable to temptation from the world without, and from thecorruptions of our own hearts within. "They that will be rich fall intotemptation and a snare. " The riches, honors, pleasures, and fashions, ofthis world, are great enemies to serious piety. "Every man is temptedwhen he is drawn away of his own lusts and enticed. " Remainingcorruption is the sorest evil that besets the Christian. The temptationsof Satan alone would be light, in comparison with the inward conflict heis compelled to maintain against the lusts of his own heart. But thedevil makes use of both these sources of temptation to accomplish hisends. The former he uses as outward enticements, and the latter act astraitors within. Thus you may generally find a secret alliance betweenthe arch deceiver and the corruptions of your own heart. It is not sinto be tempted: but it is sin to give place to temptation. "Neither giveplace to the devil. "

The heart is very properly compared to a castle or fort. Beforeconversion it is in the possession of the great enemy of souls, who hasfortified himself there, and secured the allegiance of all our moralpowers. But when Jesus enters in, he "binds the strong man armed, " andtakes possession of the heart himself. Yet Satan, though in a measurebound, loses no opportunity to attempt regaining his lost dominion. Hence we are directed to "keep the heart _with all diligence_. " Now weknow how a castle, fort, or city, is kept in time of war. The firstthing done is to _set a watch_, whose business is to keep constantly onthe look out, this way and that way, to see that no enemy is approachingfrom without, and no traitor is lurking within. Hence we are sofrequently exhorted to _watch_. "Watch and pray, that ye enter not intotemptation. " "Take heed, watch and pray; for ye know not when the timeis. " "And what I say unto you, I say unto all, Watch. " "Watch ye, standfast in the faith, quit you like men, be strong. " "Continue in prayer, and watch _in_ the same, with thanksgiving. " "Praying always, with allprayer and supplication in the Spirit, and _watching thereunto_ with allperseverance. " "Let us watch and be sober. " "Watch then _in allthings_. " "Watch _unto_ prayer. " "Blessed is he that _watcheth_, andkeepeth his garments, lest he walk naked, and they see his shame. " "Seta watch, O Lord, before my mouth; keep the door of my lips. " If we werein a house surrounded by a band of robbers, and especially if we knewthere were persons in it who held a secret correspondence with them, weshould be continually on our guard. Every moment we should be_watching_, both within and without. But such is the state of ourhearts. Surely, no ordinary danger would have called forth from our Lordand his apostles such repeated warnings. We are directed to watch in_all things_. Keep a continual guard over your own heart, and over everyword and action of your life. But there are particular seasons when weshould set a _double watch_. 

1. We are directed to watch _unto_ prayer. When you approach the mercyseat, watch against a careless spirit. Suffer not your mind to be drawnaway by anything, however good and important in itself, from the objectbefore you. If the adversary can divert your mind on the way to thatconsecrated place, he will be almost sure to drive you away from itwithout a blessing. 

2. We are required to watch not only _unto_ but _in_ prayer. Satan isnever 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. "

You should, therefore, with the most untiring vigilance, watch in prayeragainst all wandering thoughts and distraction of mind. You will oftenexperience, on such occasions, a sudden and vivid impression upon yourmind of something entirely foreign from what is before you. This is nodoubt the temptation of Satan. If you are sufficiently upon your watch, you can banish it, without diverting your thoughts or feelings from thesubject of your prayer, and proceed as though nothing had happened. But, if the adversary succeeds in keeping these wild imaginations in view, sothat you cannot proceed without distraction, turn and beseech God togive you help against his wiles. You have the promise, that if youresist the devil he will flee from you. These remarks apply both tosecret prayer and public worship. 

3. We have need of special watchfulness when we have experienced anycomfortable manifestations of God's presence. It is then that Satantempts us to consider the conflict over, and relax our diligence. If wegive way to him, we shall bring leanness upon our souls. 

4. We have need of double watchfulness when gloom and despondency comeover our souls; for then the adversary seeks to stir up all the perversepassions of the heart. 

5. Watch, also, when you feel remarkably cheerful. Satan will then, ifpossible, persuade you to indulge in levity, to the wounding of yoursoul, and the dishonor of religion. 

6. We have need of special watchfulness in prosperity, that we forgetnot God; and in adversity, that we murmur not at his dealings with us. 

7. Set a watch over your tongue, especially in the presence of theunconverted. "The tongue is a fire, a world of iniquity. " David says, "Iwill keep my mouth with a bridle, while the wicked is before me. " I donot mean that you should ever engage in any sinful conversation in thepresence of Christians. I know some professors of religion will indulgein senseless garrulity among themselves, and put on an air ofseriousness and solemnity before those whom they regard as unconverted. This they pretend to do for the _honor of Christ_. But Christ says, "Outof the abundance of the heart the mouth speaketh. " God hates lipservice. However, in the company of sinners and formal professors we arepeculiarly exposed to temptation, and have need therefore to set adouble guard upon our lips. A single unguarded expression from aChristian may do great injury to an unconverted soul. 

8. Watch over your heart when engaged in doing good to others. It isthen that Satan seeks to stir up pride and vain-glory. 

9. Set a _double_ watch over your easily besetting sin. "Let us layaside every weight, and the sin which doth so easily beset us. " Mostpersons have some constitutional sin, which easily besets them. Satantakes the advantage of this infirmity, to bring us into difficulty. 

10. Finally, keep a constant watch over the _imagination_. Since this isthe medium through which temptation comes, never suffer your fancy torove without control. If you mortify this faculty of the soul, it may bea great assistance to your devotion. But, if you let it run at random, you will be led captive by Satan at his will. Strive, then, after asanctified imagination, that you may make every power of your soulsubservient 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 unnatural relation which sin hascreated between us and God. The first act of disobedience committed byman was a setting up of himself in opposition to God. It was adeclaration that he would regard his own will in preference to the willof his Creator. _Self_ became the supreme or chief object of hisaffections. And this is the case with all unregenerate persons. Theirown happiness is the object of their highest wishes. They pursue theirown selfish interests with their whole hearts. When anything occurs, thefirst question which arises in their minds is, "How will this affect_me_?" It is true, they may often exercise a kind of generosity towardsothers. But, if their motives were scanned, it would appear thatself-gratification is at the bottom of it. The correctness of theseassertions, no one will doubt, who is acquainted with his own heart. Allunconverted persons live for themselves. They see no higher object ofaction than the promotion of their own individual interests. The duty inquestion consists in the denial of this disposition. And a moment'sattention will show that nothing can be more reasonable. No individualhas a right to attach to himself any more importance than properlybelongs to the station he occupies in the grand scale of being, ofwhich 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 willgive him, it leads him to seek a higher station. This is pride. It issetting up the wisdom of the creature in opposition to that of theCreator. This was probably the origin of the first act of disobedience. Satan thought himself entitled to a higher station in the scale of beingthan God gave him; therefore, he rebelled against the government of theMost High This act of rebellion was nothing more than setting up his ownselfish interests against the interests of the universe. And what wouldbe the consequence, if this selfish principle were carried out in thematerial universe? Take, for example, our own planetary system. If everyplanet should set up an interest separate from the whole, would theymove on with such beautiful harmony? No; every one would seek to be asun. They would all rush towards the common centre, and universalconfusion would follow. God is the sun and centre of the moral universe, and the setting up of private individual interests as supreme objects ofpursuit, if permitted to take their course, would produce the samegeneral confusion. This it has done, so far as it has prevailed. Itstendency is to create a universal contention among inferior beings forthe throne of the universe, which belongs to God alone. But, theinterests of God, if I may be allowed the expression, are identifiedwith the highest good of his intelligent creation. Hence we see theperfect reasonableness of the first commandment, "Thou shalt have noother gods before me. " There can be no selfishness in this, because thebest interests of the universe require it. But, by pursuing our ownselfish interests as the chief good, we make a god _of self_. 

The religion of Jesus Christ strikes at the root of this selfishprinciple. The very first act of the new-born soul is a renunciation orgiving up of self--the surrender of the whole soul to God. The entirededication which the Christian makes of himself--soul, body andproperty--to the Lord, implies that he will no longer live to himself, but to God. "Present your bodies, a living sacrifice, holy andacceptable unto God. " "For none of us liveth to himself. " "They whichlive, should not henceforth live unto themselves, but unto him whichdied 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 anadoption of the revealed will of God as the rule of duty; and asteadfast, determined, and persevering denial of every selfishgratification which comes between us and duty. It is a seeking of theglory of God and the good of our fellow-creatures, as the highest objectof pursuit. In short, it is to "love the Lord our God with all ourheart, 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 learnthe practical duty of self-denial. This is a very important matter; forthe Scriptures most fully and clearly cut off all hope for such as aredestitute of the true spirit of self-denial. Let us hear what ourblessed Lord and Master says upon this subject. "He that loveth fatheror mother more than me, is not worthy of me; and he that loveth son ordaughter more than me, is not worthy of me. " "If any man will come afterme, let him _deny himself_, and take up his cross and follow me. For, whosoever will save his life shall lose it; and whosoever will lose hislife for my sake shall find it. " "If any man come to me, and hate nothis father and mother, and wife and children, and brethren and sisters, yea, and his _own life_ also, he _cannot be my disciple_. " "He thatloveth his life, shall lose it; and he that hateth his life in thisworld shall keep it unto life eternal. " "If thy right eye offend thee, (or cause thee to offend, ) pluck it out and cast it from thee. " _We mustfollow Christ. _ Here we are taught that, unless we put away allself-seeking, and willingly surrender the dearest objects of ouraffections on earth, yea, and _our own lives also_, if need be, we haveno claim to the character of disciples of Christ. The glory of God andthe general good must be our ruling principle of action; and we must notgratify ourselves in opposition to the will of God, or the interest ofour fellow-beings. Every action must be brought to this test. Here isheart-work and life-work. Self must be denied in all our spiritualfeelings, and in all our devotions, or they will be abominable in thesight of God. Here is work for self-examination. Every exercise of ourminds should be tried by this standard. Again; we must deny self in allour conduct. And here we have the examples of many holy men, recorded inScripture, with a host of martyrs and missionaries, but especially ofour Lord himself, to show what influence the true spirit of self-denialexerts upon the Christian life. In the passage quoted above, our Lordexpressly declares that, in order to be his disciples, we must _follow_him. And how can this be done, but by imitating his example? He waswilling to make _sacrifices_ for the good of others. He led a life oftoil, hardship, and suffering, and _gave up his own life_, to savesinners. His immediate disciples did the same. They submitted toignominy, reproach, suffering, and death itself, for the sake ofpromoting the glory of God, in the salvation of men. Cultivate, then, this spirit. Prefer the glory of God to everything else. Prefer thegeneral good to your own private interest. Be willing to make personalsacrifices for the benefit of others. Carry this principle out in allyour intercourse with others, and it will greatly increase yourusefulness. It will also really promote your own interest and happiness. There is nothing which renders a person so amiable and lovely, in thesight of others, as disinterested benevolence. Think no sacrifice toogreat to make, no hardship too painful to endure, if you can be themeans of benefiting perishing souls. Remember, it was for this thatJesus gave up his life; and he requires you to be ready to give upeverything you have, and even life itself, if the same cause shallrequire it. 

But let me caution you against placing self-denial chiefly in outwardthings. We are not required to relinquish any of the comforts andenjoyments of this life, except when they come in competition with ourduty to God and our fellow-creatures. "Every creature of God is good, and nothing to be refused, if it be received with thanksgiving;" andgodliness has the promise of this life as well as of that which is tocome. The religion of some people seems to consist chiefly in denyingthemselves of lawful enjoyments; and you will find them very severe andcensorious towards others, for partaking freely and thankfully of thebounties of God's providence. This, however, is but a species ofself-righteous mockery, characterized by Paul as a voluntary humility. Instead of being self-denial, it is the gratification of self inmaintaining an appearance of external sanctity. It may, however, be notonly proper, but obligatory upon us, to sacrifice these lawfulenjoyments, when we may thereby promote the interests of Christ'skingdom; 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. "--HEB. 10:23. 

 "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 doing thine own ways, nor finding thine own pleasure, nor speaking thine own words. "--ISA. 68:13. 

MY DEAR SISTER, The duty of public worship is clearly taught in the Holy Scriptures: 1. From the appointment of one day in seven, to be set apart exclusivelyfor the service of God, we may argue the propriety of assemblingtogether, to acknowledge and worship him in a social capacity. God hasmade us social beings; and all the institutions of his appointmentcontemplate us as such. The public worship of the Sabbath ispreeminently calculated to cultivate the social principle of our nature. It brings people of the same community regularly together, every week, for the same general purpose. In the house of God all meet upon a level. 

2. If we look forward from the institution of the Sabbath to theorganization of the Jewish church, we find that God did actuallyestablish a regular system of public worship. An order of men wasinstituted whose special business was to conduct the public worship ofGod. After the return of the Jews from captivity, social meetings, heldevery Sabbath, for public religious worship, became common all over theland. They were called _synagogues_. [I] Although we have no particularaccount of the divine origin of these assemblies, yet they weresanctioned by the presence of Christ, who often took part in the publicexercises. 

Under the gospel dispensation, the plan of synagogue worship iscontinued, with such modifications as suit it to the clearer and morecomplete development of God's gracious designs towards sinful men. A neworder of men has been instituted, to conduct public worship and teachthe people. As religion consists very much in the exercise of holyaffections, God has appointed the preaching of the Word as a suitablemeans for stirring up these affections. Our desires are called forth, our love excited, our delight increased, and our zeal inflamed, by afaithful, earnest, and feeling representation of the most common andfamiliar truths of the Bible, from the pulpit. It is evident, then, that the private reading of the best books, though highly useful, cannotanswer the end and design of public worship. 

 [Footnote I: The term _synagogue_ was applied both to the place of meeting and to the congregation assembling for public worship, as the term _church_ is now used. ]

3. The duty of public worship may be inferred from the fitness andpropriety of a public acknowledgment of God, by a community, in theirsocial capacity. 

4. This duty is enforced by the example of holy men of old; butespecially of Christ and his apostles. David took great delight in thepublic worship of God's house. "My soul thirsteth for thee; my fleshlongeth for thee in a dry and thirsty land, where no water is, to seethy power and glory, _so as I have seen thee in the sanctuary_. " "_Iwent into the sanctuary_ of God; then understood I their end. " "Lord, _Ihave loved the habitation of thy house_, and the place where thine honordwelleth. " "_I went with them to the house of God_, with the voice ofjoy and praise, with a multitude that kept holy day. " "We took sweetcounsel together, _and walked to the house of God in company_. " "_I willdwell in the house of_ the Lord forever. " "One thing have I desired ofthe Lord, that will I seek after; that I may _dwell in the house of theLord all the days of my life_, to behold the beauty of the Lord, and toinquire in his temple. " Such were the feelings of the man who hasexpressed, in strains of sweetest melody, the experience of Christiansin all ages. Delight in the worship of God's house may be regarded asone of the tokens of the new birth. If you are destitute of thisfeeling, you have reason to form sad conclusions respecting thefoundation of your hopes. But, the example of Jesus is very clear onthis 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, andstood up for to read. " From this it appears that Jesus, even beforeentering upon his ministry, was in the habit of attending regularly uponthe public worship of God in the synagogue of Nazareth, where he hadbeen brought up. This was the first time he had been there, after thecommencement of his ministry; yet he went into the synagogue on theSabbath day, _as his custom was_; evidently showing that he had alwaysbeen in the habit of doing so. Again; after the crucifixion of our Lord, we find the disciples regularly assembling together upon the _first dayof the week_, which is the Christian Sabbath. And Jesus himself honoredthese assemblies by his presence, after his resurrection. That thispractice continued to be observed by the churches founded by theapostles, is evident, from the frequent allusions to it in the Acts, andin the writings of Paul. Paul preached at Macedonia upon the first dayof the week, when the disciples came together to break bread. In thesixteenth chapter of his first epistle to the Corinthians, he givesdirections for taking up collections for the poor saints _on the firstday of the week_; which evidently means the time when they were in thehabit of meeting for public worship. And in the eleventh chapter of thesame epistle, he tells them how to regulate their conduct when they"_come together in the church_. " Again; he exhorts the Hebrews _"not toforsake the assembling of themselves together_. " From all thesepassages, I think the inference is plain, that, under the direction ofthe apostles, the public worship of God, upon the Sabbath, was observedin the primitive churches. And this is confirmed by the fact, that thesame practice has since been uniformly observed by the church in allages. 

From the foregoing arguments I draw the following conclusions: 1. It isthe imperative duty of every person to attend regularly upon the publicworship of God, unless prevented by circumstances beyond his control. God has appointed public worship, consisting of devotional exercises andthe preaching of his Word, as the principal means of grace, for edifyinghis people, and bringing lost sinners to himself. We cannot, therefore, excuse ourselves for not waiting upon these means; nor can we expect theblessing or God upon any others which we may substitute in their place. 

2. This duty remains the same, even under the ministry of a cold andformal pastor, provided he preaches the essential doctrines of thegospel. If he denies any of these, his church becomes the synagogue ofSatan, and therefore no place for the child of God. This conclusion isdrawn from the practice of Christ himself. He attended habitually uponthe regularly constituted public worship of the Jews, although thereappears to have been scarce any signs of spiritual worship among them. The Scriptures were read--the truth was declared; yet all was coldformality--a mere shell of outside worship. 

3. No person, who neglects public worship upon the Sabbath, when it isin his power to attend, can expect a blessing upon his soul. Whenpreaching is of an ordinary character, and not very full of instruction, or when the manner of the preacher is disagreeable, people arefrequently tempted to think they can improve their time better at home, in reading, meditation, and prayer. But this is a very great mistake, unless they can spend the Sabbath profitably without the presence ofGod. If, as I think I have already shown, it is the _duty_ of every oneto 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 neverbless us in the neglect of any positive duty, even if our whole time bespent 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 yewill, and it shall be done unto you. " When, therefore, we are living insin, or in the neglect of duty, (which is the same thing, ) God will nothear our prayers. "If I regard iniquity in my heart, " says the psalmist, "the Lord will not hear me. " Again; it is the regular ministration ofhis word in the sanctuary, that God most eminently blesses for thegrowth of Christians and the conversion of sinners. And when theappointed means of grace are slighted, can any one expect the blessingof God? Will he bless the means which you have devised, and preferred tothose of his own appointment? Do not, then, neglect the habitual andregular attendance upon the public worship of God, whenever there is aproperly conducted assembly of orthodox Christians within your reach. Iwould not dare neglect this, even if the reading of a sermon weresubstituted for preaching. 

Having, as I think, proved the obligation to attend public worship, Iwill now notice a few particulars respecting the performance of theduty. 

1. _Attend on the stated ministrations of your pastor. _ If there is morethan one church professing your own sentiments, in the place where youreside, select the pastor who is most spiritual, and will give you thebest instruction. But, when you have made this selection, consideryourself bound to wait on his ministry. Do not indulge yourself in goingfrom 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 ofhearing, very unfavorable to the practical application of the truth toyour own soul. If you wish to obtain complete views of truth, if youwish your soul to thrive, attend, as far as possible, upon _every_appointment of your pastor. Every minister has some plan. He adapts hispreaching to the peculiar state of his own people, and frequentlypursues a chain of subjects in succession, so as to present a completeview of the great doctrines of the Bible. Whenever you absent yourself, you break this chain, and lose much of your interest and profit in hispreaching. I do not say but on special occasions, when some subject ofmore than visual importance is to be presented at another place, it maybe proper for you to leave your own church. But, in general, thefrequent assistance which most pastors receive from strangers willfurnish as great variety as you will find profitable. 

2. _Be punctual in attending at the stated hour of public worship. _This, though of great importance, is sadly neglected by mostcongregations. Punctuality is so necessary in matters of business, thata man is hardly considered honest, when he fails to meet his friend atthe hour of engagement. And why should it be thought of less consequenceto be exact and punctual in our engagements with God than with man? Theperson, who enters the house of God after the service has commenced, greatly embarrasses the preacher, and disturbs the devotions of others. Besides, he shows great want of reverence for the sacredness of theplace, time, and employment. "God is greatly to be feared _in theassembly of his saints_, and to be had in reverence of all them that areabout him. " Always calculate to be seated in the sanctuary a few minutesbefore the time appointed for the commencement of worship. As preciousas time is, it would be much better to lose a few moments, than to do somuch 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 yoursoul, in silent prayer, to God for his blessing. 

3. Several things are necessary to be observed, in order to wait uponGod, in the sanctuary, in a proper manner:--(1. ) _Go to the house of Godwith a preparation of heart. _ First visit your closet, and implore theinfluences of the Holy Spirit, to prepare your heart for the receptionof the truth, and to bless it to your own soul and the souls of others;and, if possible, go immediately from your closet to the house ofworship. On the way, shut out all thoughts except such as are calculatedto inspire devotional feelings; and, if in company, avoid conversation. Whatever may be the nature of such conversation, it will be very likelyto produce a train of thought which will distract and disturb your mindduring public worship. (2. ) When you approach the house of worship, remember that God is there in a peculiar manner. He has promised to bewhere two or three shall meet in his name. It is in the _assembly of hissaints_, that he makes known the power of his Spirit. As you enter hishouse, endeavor to realize the solemnity of his presence, and walksoftly before him. Avoid carelessness of demeanor, and let yourdeportment indicate the reverence due to the place where "God's honordwelleth. " "Keep thy foot, when thou goest to the house of God. " But, above all, avoid that indecent practice of whispering and conversationin the house of God. Before service commences, it unfits the mind forthe solemn employments in which you are about to engage. After thecongregation is dismissed, it dissipates the impression received. Whenseated in the place of worship, set a watch over the senses, that youreyes and ears may not cause your mind to wander upon forbidden objects. There is great danger that the attraction of persons, characters anddress, may dissipate every serious thought with which you entered thesanctuary. By this means, you will lose the benefit of the means ofgrace, and bring leanness upon your soul. Again; set a watch over yourimagination. This is a time when Satan is particularly busy in divertingthe fancy; and, unless you are doubly watchful, he will lead away yourmind, by some phantom of the imagination, before you are aware of it. Keep these avenues of temptation guarded, and seek to bring yourselfinto a prayerful frame of mind, that you may be suitably affected by thevarious exercises of public worship. 

4. _Unite in spirit with the devotional part of the service. _ "God is aSpirit; and they that worship him must worship in spirit and in truth. "Be particularly careful that you do not mock God in singing. This partof worship, I fear, is too often performed in a heartless manner. Try tosing with the _spirit_, as well as the understanding. And whenever youcome to anything in the language of the psalm or hymn which you cannotadopt as your own, omit it. If you sing before him what you do not_feel_, you lie to him in your heart. And you know, by the terribleexample of Ananias and Sapphira, how God regards this 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, whenthey suit your case, and yet bearing in mind the various subjects ofpetition, which relate to the congregation and the world. In all theexercises of public worship, labor and strive against wanderingthoughts. 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 ofJesus, you will come off conqueror at last. 

5. "Take heed _how_ you hear. " (1. ) Consider the speaker as theambassador of Christ, sent with a message from God to yourself. For suchtruly is every evangelical minister of Christ. (2. ) Diligently comparethe doctrines, which you hear from the pulpit, with the Holy Scriptures, and receive nothing which does not agree with them. The figure used inthe passage referred to, (2 Cor. 5:20, ) is borrowed from the practice ofone government sending a person on a particular errand to another. Theanalogy in this case, however, does not hold good throughout. It is likea sovereign sending an ambassador to persuade rebels against hisgovernment 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, todeliver a false message in the name of the king, or for one who wasreally sent, to deliver a different message from the one sent by him. Soit is in relation to preachers of the gospel. There are many, whomChrist has never sent, who are spreading abroad lies over the land; andthere are others, really sent by Christ, who have, in some respects, misapprehended his meaning, and therefore do not deliver his messagejust as he has directed. But, our blessed Lord, foreseeing this, haswisely and kindly given us a _check book_, by which we may discoverwhether those who speak in his name tell the truth. Hence we arecommanded to "search the Scriptures, " and to "try the spirits, whetherthey be of God. " And the Bereans were commended as more noble, becausethey searched the Scriptures daily, to know whether the things preachedby the apostles were so. If, then, they were applauded for trying thepreaching of the apostles by the word of God, surely we may try thepreaching of uninspired men by the same standard. (3. ) Beware of afault-finding spirit. There are some persons, who indulge such a habitof finding fault with preaching, that they never receive any benefitfrom it. Either the matter of the sermon, the apparent feeling of thepreacher, or his style and manner of delivery, does not suit them, andtherefore they throw away all the good they might have obtained from hisdiscourse. Remember that preachers of the gospel are but men. So weakare they, that the apostle compares them to "earthen vessels. " Do not, then, expect perfection. Bear with their infirmities. Receive theirinstructions as the bread which your heavenly Father has provided forthe nourishment of your soul. Do not ungratefully spurn it from you. What would you think, to see a child throwing away the bread his mothergives him, because it does not suit his capricious notions? Surely, youwould say he did not deserve to have any. But, if your minister is coldand formal, and does not exhibit the truth in a clear, pointed, andforcible manner to the conscience, mourn over the matter in secret, before God. You will do no good by making it a subject of commonconversation. It will lead to the indulgence of a censorious spirit, tothe injury of your own soul, and the wounding of the cause of Christ. Ifyou speak of it at all, let it be in a spirit of tender concern for thewelfare of Zion, to some pious friends, who will unite with you inpraying for your pastor. You recollect the conversion of Dr. West, [J]in answer to the prayers of two pious females. So you may beinstrumental in reviving the heart of your pastor. (4. ) _Hear withself-application. _ From almost any passage in the Bible the Christianmay draw a practical lesson for himself. Some truths may not beimmediately applicable to your present circumstances; but they are, nevertheless, calculated to affect your heart. Even a sermon, addressedexclusively to impenitent sinners, is calculated to rouse up the mostintense feelings of the Christian's soul. It reminds him of theexceeding wickedness of his past life; it shows him what an awful gulfhe has escaped; it leads him to mourn over his ingratitude; and it callsforth his prayers and tears in behalf of perishing sinners. Strive tobring home the truth, so far as it is applicable to yourself, in themost searching manner. Examine your own heart diligently, that you losenothing which belongs to you. (5. ) _Do not hear for others. _ Let everyone make his own application of the truth. Many persons are so intent onfinding garments for others, that they lose their own. (6. ) _Hear with aprayerful frame of mind. _ If any part of the discourse is intended forprofessors of religion, let your heart continually ascend to God, forthe Holy Spirit to apply it to your own heart, and to the heart of everyChristian 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 fortheir conversion. (7. ) _Remember and practise what you hear. _ This is ofgreat importance; and, unless you attend to it, every other directionwill be of little avail. 

 [Footnote J: See page 64. ]

Intimately connected with public worship are social meetings for prayer. We have examples of these in the primitive church. The disciples met forprayer _ten days_ in succession before the outpouring of the Holy Spiriton the day of Pentecost. When the apostles returned from before thecouncil, they held a prayer-meeting, and the place was shaken where theywere assembled. When Peter was imprisoned, the church assembled forprayer _in the night_; and an angel delivered him out of the prison. Weread of a place by the river side, where prayer was "wont to be made. "And at Miletus, Paul attended a precious prayer-meeting with the eldersof the church of Ephesus. These meetings have been maintained amongevangelical Christians in every age. They are the life of the church. They are the mainspring of human agency in all revivals of religion. Without a spirit of prayer, sufficient to bring God's people together inthis way, I see not how vital piety can exist in a church. The feelingsof a lively Christian will lead him to the place where prayer is "wontto be made. " But it will not do to follow our feelings at all times, because they are variable. Be governed in everything by religiousprinciple. If there are prayer-meetings in the place where you reside, make it a matter of conscience to attend them. Let no slight excuse keepyou from the house of prayer. Especially, never let company prevent yourattendance upon these meetings. There is a time for visiting; but toprefer 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 holdingcommunion with Christ, they have his promise that he will be with them. In relation to punctuality, preparation, watchfulness, &c. , the remarksalready made in relation to public worship apply with equal force tosocial prayer-meetings. 

But, in addition to the ordinary prayer-meetings, I would recommend toyou always to attend a praying circle of females. Female prayer-meetingshave often been blessed to the reviving of God's work; and if, by thegrace of God, you are enabled to offer up the prayer of faith, yourinfluence may thus be felt to the remotest parts of the earth. 

In relation to the duties of that portion of the holy Sabbath notemployed in public worship, it naturally divides itself into two parts:I. _The duty we owe to the souls of others. _ We are bound to follow theexample of Christ, so far as it is applicable to the station we hold inhis kingdom. If we examine his life, we shall find that the love ofsouls was everywhere predominant. It was for this that he condescendedto be made flesh, and dwell among us. It was for this that he laboredand toiled. For this he suffered, bled, and died. If we can, in anymanner, be instrumental in saving souls, the love of Christ mustconstrain us to _do what we can_. If we have not his Spirit, we are noneof his. No one, with the love of Jesus burning in his breast, can lookupon dying sinners around him, without feeling anxious to do somethingfor their salvation. The Sabbath school opens a wide field ofusefulness. Here every Christian, male and female, may become the pastorof a little flock. Such, truly, is the relation between a Sabbath schoolteacher and his class. He is appointed to watch for their souls. This isno ordinary office. It is one of high responsibility. The Sabbath schoolteacher becomes an ambassador of Christ to the little flock entrusted tohis 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 Christiancan need urging to such a delightful employment. I only wish to stir upyour zeal in the cause, and give a few plain and practical directionsrespecting this highly important duty. In doing this, it is necessary toconsider the end and object of Sabbath school instruction. This isnothing less than the conversion of the children, and their subsequentpreparation for usefulness in the church of Christ. To this end, threethings are indispensably requisite: 1. That the children should have aclear and distinct knowledge of those great though simple truths ofGod's word, which teach them their lost and ruined condition by nature, and the way of salvation revealed in the gospel. Without this, theycannot become the subjects of renewing grace; for this work is carriedon in the heart, through the instrumentality of God's word. These truthsmust, therefore, be so illustrated, simplified, and brought down totheir capacities, that they will see their application to themselves, and learn from them their own immediate duty. 

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

3. To prepare them to become laborers in the vineyard of the Lord, it isnot only necessary that they should be converted, but that they should_grow_ in _grace_, and in the _knowledge_ of our Lord Jesus Christ. Ihave already shown what an intimate connection there is between highspiritual attainments and eminent usefulness, and between a knowledge oftruth and the work of sanctification in the heart. But energy of mind, and habits of deep thought and close study, are of great importance, astalents to be employed in the service of God. These must also becultivated in the Sabbath school. 

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

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

2. _Study to become skilful in the sacred art of so communicating divinetruth to children, that they will understand it. _ Little as this may beesteemed, it is one of the most valuable talents you can possess. I knowof no other which females can so profitably employ in the service ofChrist. On this subject, I will offer the following suggestions:--

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

(2. ) _Use such helps as you can obtain. _ There are many works publishedon the subject of education, which develop important principles, ofgreat use in communicating knowledge to the young. Some of these areespecially designed for Sabbath school teachers. Study them withdiligence; treasure up all useful hints, and apply them in practice. 

(3. ) _Aim at drawing out the minds of the children, and teaching them tostudy and think, with clearness and precision, for themselves. _ There isa great difference between _conversing with_ children and _talking to_them. By the former, you call their minds into exercise, and get hold oftheir feelings. Thus you will secure their attention. But the latterwill be much less likely to interest them; for, being the recipients ofthought, instead of thinking for themselves, they participate less inthe exercise. By engaging them in conversation, and leading thatconversation in the investigation of truth, you teach them to _think_. The mental discipline which this calls forth, is a matter of no smallconsequence. It may have an important bearing upon their whole futurecharacters. 

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, andbring him under the mental discipline which it requires, we give him akind of key to unlock the meaning of other passages. By an ingeniousmode of catechizing, children's minds may be led to perceive andunderstand almost any truth, much more distinctly and clearly than byany direct explanation which, a teacher can make. By _catechizing_, I donot mean the repeating of _catechisms_; but the calling out of theirminds upon any Scripture truth that may be before them, by a series ofsimple questions, leading them to see the truth as though they haddiscovered it themselves. 

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

3. _Let your own heart be affected with the truth you are endeavoring toteach. _ Upon this, so far as your instrumentality is concerned, greatlydepends your success. Unless you _feel_ the force of the truth yourself, it will be very difficult for you to convince the children that you arein earnest. While preparing the lesson, in your closet, try to obtain arealizing sense of the personal interest which you and your class havein the subject you are contemplating. See what bearing it has upon yourand their eternal destiny; and pray for the Holy Spirit to impress itpowerfully upon your heart. Always, if possible, spend a little seasonin your closet, as an immediate preparation for the duties of theSabbath school. Get your heart refreshed, in view of the practical truthcontained in the lesson; and go before your class deeply impressed withits solemn import. 

4. _Make a personal application of the practical truths contained in thelesson_; and embrace frequent opportunities of conversing separately andprivately with every one of your scholars, in regard to their religiousfeelings. If they give no evidence of piety, explain to them the duty ofimmediate repentance and submission to God, and urge them to perform itwithout delay. Do this, under the solemn impression that it _may_ beyour last opportunity, and that you will soon meet them at thejudgment-seat of Christ. 

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

5. _Be earnest and importunate for the Holy Spirit to bless yourlabors. _ Without this, all your efforts will be in vain. Feelcontinually that you are but an instrument in the hand of God; and thatall your success must depend upon him. Yet he _has promised_ to givehis Holy Spirit to them that ask him. Let no day pass without presentingbefore the throne of grace every individual of your class: endeavor toremember as particularly as possible the peculiar circumstances andfeelings 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 noeffort in your own strength. Search well your motives, and see thatself-seeking has no place in your heart. If you seek the conversion ofyour class, that you may be honored as the instrument, you will bedisappointed. _God must be glorified in all things. _

II. There are also duties that we owe to God, _in private_, which oughtto occupy a portion of the holy Sabbath. In the present age, when somuch of the Lord's day is spent in attendance upon public worship andthe Sabbath school, there is danger that secret communion with God willbe neglected; and thus, like the tree with a worm at its root, the soulwill wither under the genial rain and sunshine of the gospel. With a fewpractical directions on this point, I shall close this letter. 

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

2. _Spend no part of the Lord's day in seeking your own ease orpleasure. _ We are required to turn away our feet from finding our ownpleasure on God's holy day. All our time is the Lord's; but the Sabbathis his in a peculiar manner. On other days of the week he allows us todo _our own_ work. But on this day we must do _his work only_. There isno room, then, for the indulgence of idleness, indolence, or sloth, uponthe Sabbath. The duties of this holy day are such as to require theactive and vigorous exercise of all our faculties. That you may not, then, be tempted to indulge in sloth, use every means in your power topromote a lively state of your bodily energies. Make all yourpreparations on the afternoon of Saturday. Spend a portion of theevening in devotional exercises, for the purpose of banishing the worldfrom your mind, and bringing it into a heavenly frame; and retire torest at an early hour. By this means, your animal powers will berefreshed, and you will be prepared early to meet the Lord, on theapproach of his holy morning. 

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

4. _Set a guard over your lips. _ Conversing about the affairs of theworld, is a direct breach of the holy Sabbath. But we are not onlyrequired to refrain from worldly and vain conversation, but fromspeaking _our own words_. All unprofitable conversation, even though itbe about the externals of religion, should be avoided. It has a tendencyto dissipate the mind, and to remove any serious impressions which thetruth may have made. Our thoughts should be fixed on divine things, andour conversation should be heavenly. We are not only required to refrainfrom finding our own pleasure, speaking our own words, and doing our ownways; 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 inthe lively exercise of spiritual affections. 

 Your affectionate Brother. 

LETTER IX. 

_Meditation. _

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

MY DEAR SISTER:

The subject of this letter is intimately connected with that of thelast; and in proportion to your faithfulness in the duty now underconsideration, will be your interest in the word and worship of God. Religious meditation is a serious, devout and practical thinking ofdivine things; a duty enjoined in Scripture, both by precept andexample; and concerning which, let us observe, 1. _Its importance. _ That God has required it, ought to be a sufficientmotive to its performance. But its inseparable connection with ourgrowth in grace magnifies its importance. It is by "beholding the gloryof the Lord, " that we are "changed into the same image. " And how can webehold his glory, but by the spiritual contemplation of his infiniteperfections? Again: the word of God is "a lamp to our feet;" but if wedo not open our eyes to its truths, how can they guide our steps? It isonly by the practical contemplation of these truths, that our souls cancome into communion with them, drink in their spirit, and be guided bytheir precepts. Hence, the intimate connection of this devout exercisewith growth in grace. 

2. _The time and manner of Meditation. _ It should be constant. Our mindsand hearts should be so habitually fixed on heavenly things, that, afterhaving been necessarily employed about our worldly affairs, our thoughtswill voluntarily revert back to spiritual things, as to their properelement. Their tendency should be upward. Speaking of the godly man, David says, "in his law doth he meditate, _day and night_. " "O how loveI thy law, " says the Psalmist; "it is my meditation _all the day_. " Youmay, perhaps, find it profitable to select a subject every morning formeditation during the day; and whenever your thoughts are notnecessarily occupied with your ordinary employments, turn them to thatsubject. Labor after clear and practical views of the truth; and seethat your _heart_ is affected by it. One of the most difficult points ofChristian experience is, to keep the mind habitually upon heavenlythings, while engaged in worldly employments, or surrounded by objectswhich affect the senses. Satan will be continually seeking to divertyour mind; but do not be discouraged by his assaults. The Bible saintswere _fervent_ in spirit, even while engaged in business; and we haveaccounts of pious persons in every age, who have been like them. Aheavenly mind is worth the labor of years. Do not rest till you obtainit. Meditation should also be mixed with the reading of God's word. Itrequires the closest meditation to understand the Holy Scriptures, andapply them to our hearts. 

But, it is also necessary to set apart particular seasons of retirementfor fixed and holy meditation. This position is warranted by Scripture. Holy men of old embraced the most favorable opportunities for thisdevout exercise. Isaac went out into the field to meditate in thestillness and solemnity of the evening. David sometimes chose thecalmness of the morning. At other times, he fixed his thoughts in holymeditation, during the wakeful hours of the night. "I remember thee_upon my bed_, and meditate on thee in the night-watches. " "Mine eyesprevent the _night-watches_, that I might meditate in thy word. " But, lest the adversary should get the advantage of you, fix upon _regularseasons_ for this sacred employment. Select some subject, and think uponit deeply, systematically, practically, and devoutly. System is a greatassistance in everything. We can never obtain clear views of any complexobject, without separately viewing the various parts of which it iscomposed. We cannot see the beautiful mechanism of a watch, norunderstand the principles which keep it in motion, without taking it inpieces, and viewing the parts separately. So, in contemplating any greattruth, which contains many different propositions; if we look at themall at once, our ideas will be confused and imperfect; but if weseparate them, and examine one at a time, our views will be clear anddistinct. Our meditation must be _practical_, because every divine truthis calculated to make an impression upon the heart; and if it fails ofdoing this, our labor is lost. Make, then, a direct personal applicationof the truth, on which your thoughts are fixed. But, our meditationsmust also be _devotions_. They must all be mixed with prayer. As anexample of what I mean, examine the 119th Psalm. There the Psalmist, inthe midst of his meditations, was continually lifting up his soul inprayer. His devout aspirations are breathed forth continually. Yoursuccess in this exercise, and the profit you derive from it, will verymuch depend on the manner you observe this direction. 

3. _The subjects of Meditation. _ The word of God furnishes abundantmatter for meditation. This was the constant delight of the Psalmist. The 119th Psalm consists almost entirely of meditations upon the word ofGod. But, in our regular seasons of fixed and solemn meditation, youwill find assistance and profit from fixing your mind on some particularportion of divine truth; and carrying it out in its various relationsand applications. That these subjects may be always at hand, withoutloss of time in selecting and arranging them, I here suggest aconsiderable variety of topics, with references to passages of Scripturecalculated to illustrate or enforce the subjects. It is not designedthat you should confine yourself strictly to these, but to use them asan aid to your own efforts. They are intended as mere suggestions, andare therefore both imperfectly stated and partially carried out; Onegreat difficulty, in this exercise, is, always to be able to fix themind on some portion of truth, in such a manner as to secure variety, and to contemplate truth in its proper proportions. And probably thiskind of meditation is often neglected, for want of time to select asubject, and fix the attention upon it. If Christians were always in alively frame, perhaps this would not be necessary. The mind wouldspontaneously revert to spiritual things. But, humiliating as is thefact, it is nevertheless true, that our minds are often dull upon thosesubjects which ought always to operate as the touchstone of spiritualfeeling. Yet, as right feelings can be produced only in view of truth, the way to overcome this dulness is to direct the attention to objectscalculated to call forth these emotions. 

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

I. CHARACTER AND ATTRIBUTES OF GOD. 

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

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

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

Consider these attributes separately:--(1. ) Eternity--being withoutbeginning or end--ever being. (2. ) Immutability--subject to no change inhis manner of being, his perfections, his thoughts, desires, purposes, or determinations. 

_Practical Reflections. _ (1. ) How God appears to us in view of theseattributes. (2. ) How necessary they are to the character of the SupremeRuler. (3. ) How these attributes make God appear to the sinner. (4. ) Howto holy beings. (5. ) What encouragements to prayer. Suppose God werechangeable in his character, feelings, and purposes, what confidencecould be reposed in his promises? (6. ) What feelings these attributesshould inspire. 

3. _Omnipresence and Omniscience of God. _ (1. ) Contemplate knowledgewithout limit, and presence without bounds. (2. ) How these attributesare manifest from the works of creation. (3. ) How declared in the Wordof God. Ps. 139:1-12. Jer. 23:24. Ps. 147:5. Isa. 40:28. 

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

_Practical Reflections. _ (1. ) Danger of forgetting or losing a sense ofthe presence of God. Ps. 9:17. 50:22. (2. ) What feelings should beinspired in view of these attributes. Ps. 4:4. Heb. 4:13. (3. ) Howsinners 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 shouldexcite in the hearts of God's children. 2 Chron. 16:9, f. C. (5. ) Howthese attributes will appear in the day of judgment. 

4. _Omnipotence and Independence of God. _ (1. ) How the omnipotence ofGod is manifested by the works of creation. Job, chapters 38-11. Reflecton the works of creation as a whole, and minutely and particularly, andalso _how_ they were made. Gen. 1:3, 6, 9, 11, 14, 20, 24, 26. (2. ) Howthe independence of God is manifested by his works. Creative power mustbe underived. (3. ) How the omnipotence of God is displayed, in hisupholding and governing all things. (4. ) How this attribute is declaredin Scripture. Gen. 17:1. 18:14. Matt. 19:26. (5. ) How omnipotence provesindependence. 

_Practical Reflections. _ (1. ) How God is hereby qualified to be theSupreme Ruler. (2. ) The condition of sinners, while they remain atenmity with such a being. Deut. 32:41. (3. ) How Christians should feel, in view of this. Ex. 32:32. Rom. 9:2, 3. (4. ) What they ought to do. Acts 20:31. Jas. 5:20. Jude 23. (5. ) Feelings of those who can view sucha being as their Friend and Father. Rom. 8:28, 38, 39. 1 Cor. 3:22, 23. (6. ) Appropriate emotions on contemplating the omnipotence of God. Job11:7, 8. 26:14. Ps. 145. 

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

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

_Practical Reflections. _ (1. ) How odious selfishness must be in thesight of God. (2. ) Sinners directly opposed in their characters andfeelings to God. Exod. 20:5, l. C. Rom. 8:7. (3. ) The exceeding greatevil of sin, as committed against infinite benevolence. (4. ) Theingratitude and baseness of sinners. (5. ) What the goodness of Godshould lead them to. Isa. 30:18. Rom. 2:4. (6. ) What emotions thecontemplation of the goodness of God should excite in the hearts of hischildren. Ps. 118. Isa. 63:7. Eph. 5:20. (7. ) How we may apprehend thegoodness of the Lord. Ps, 107:43. 

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

_Practical Reflections. _ (1. ) How, by this attribute, God is qualifiedto be the Supreme Governor. (2. ) How terrible this renders him to thewicked. Exod. 34:7, l. C. Heb. 10:20-29. 12:29. (3. ) How suffering theguilty to go unpunished, without satisfaction and reformation, would bedoing injustice to the universe. (4. ) Why we ought to look withcomplacency and delight upon this attribute. 

7. _The Truth of God. _ (1. ) His _veracity_; or a disposition always tospeak according to the real state of things. (2. ) _Faithfulness_; or adisposition to conform his actions to previous declarations of his Word. 

(1. ) How the truth of God may be proved by reason. _First_, from hisBenevolence. _Second_, from his Independence and Immutability. _Third_, from the excellence of truth and the turpitude of falsehood. _Fourth_, from the estimation in which truth is held by the intelligent creatureshe has made. 

(2. ) How proved from the Scriptures. _First_, by direct declarations. Exod. 34:6, l. C. Ps. 117:2. 146:6, l. C. _Second_, by the accordance ofthe histories recorded in Scripture with the facts substantiated byother evidence. _Third_, by the predictions of events which have sincebeen fulfilled. _Fourth_, from the doctrines contained in his Word. _Fifth_, by the agreement of Scripture with itself. _Sixth_, by thefulfilment of promises, threatenings, covenants, &c. , recorded in hisWord. _Seventh_, other proofs, as they may be suggested to the mind. 

_Practical Reflections. _ (1. ) How God is qualified by this attribute tobe the moral governor of intelligent creatures. (2. ) How necessary isfaith to acceptance with God. Heb. 11:6. (3. ) How odious to a God ofinfinite veracity must be the sin of _unbelief_. 1 John 5:10. (4. ) Howterrible to the wicked this renders the threatenings of God's word. (5. )How valuable his promises to the righteous. (6. ) At what an infiniteexpense God has sustained his truth, while pardoning rebels doomed todie. Ps. 85:10. Rom. 3:26. 

8. _The Mercy of God. _ (1. ) What mercy is. (2. ) Contemplate mercy as adisposition inherent in the Divine character. (3. ) The only way in whichmercy can be exercised by Him, towards those who have merited anger andpunishment, consistent with the moral rectitude of his character, andthe great ends of his government. Ps. 85:10. Isa. 53:5, 6, 10. Acts4:12. 5:31. Rom. 3:25, 26. (4. ) How this attribute is manifested in hisprovidence. Matt. 5:45. (5. ) How in his Word. Neh. 9:17. Ps. 3:8. Matt. 5:7. Rom. 5:6. (These two may embrace several subdivisions. ) (6. )Consider whether by the light of nature we could discover any possibleway for God to exercise mercy towards the guilty. 

_Practical Reflections. _ (1. ) The loveliness and glory of thisattribute. (2. ) How we should feel in view of it. Ps. 118. (3. ) Thegreat guilt and danger of indulging an unmerciful or cruel disposition. Prov. 11:17, l. C. 21:13. Mark 11:26. Jas. 2:13. (4. ) The advantage ofbeing 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 fromknowledge. How from cunning or subtilty. Whether that is wisdom whichdoes not design to accomplish a _good_ end. Whether this is a _natural_or _moral_ attribute, or both. (2. ) How the wisdom of God is manifestedin the works of creation. Ps. 104. Prov. 3:19. Examine particularobjects and see how exactly everything is fitted for the end for whichit is designed, and that a good end; such as the seasons; day and night;provision made for the wants and for the comfort and pleasure of men andanimals; the body and mind of man; the laws which govern the materialworld, carried put in a great variety of ways; in the infinite variety, and yet extensive and convenient classification, of objects; humanlanguages; moral agency of intelligent beings, &c. (3. ) The wisdom ofGod, as exhibited in his Word; _First_, its perfect adaptation to thewants 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 upour 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 whomall wisdom comes. Prov. 2:6. (5. ) What is the only true wisdom. Job28:28. 

II. DOCTRINES. 

1. _The Decrees of God. _ Doctrine: That God foreordains whatsoever comesto pass. 

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

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

2. _The Sovereignty of God. _ Doctrine: That God rules the universe, according to his own pleasure, independently and without control, givingno further account of his conduct than he pleases. 

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

_Reflections. _ (1. ) God does not act _arbitrarily_, without sufficientcause, or merely for the sake of doing his own will. His actions arecontrolled by a supreme desire for the greatest good, and always foundedon the best of reasons. (2. ) The consummate folly of those who resisthis will. (3. ) The feelings with which we ought to regard thesovereignty of God. 1 Chron. 16:23-31. Ps. 97:1. (4. ) How terrible thisdoctrine to sinners. Ps. 99:1. Isa. 33:11. (5. ) What ground ofconfidence, comfort, and joy to the righteous. Ps. 15:6. Hosea 14:9. Rom. 8:28. 

3. _Human Depravity. _ (1. ) How extensive. Rom. 3:23. Corroborated byfacts. (2. ) How great in degree. Gen. 6:5. Rom. 3:10-18. (3. ) From whomderived. Rom. 5:12-19. (4. ) How hereditary 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 owndepravity. Ezra 9:6. Job 42:6. Ps. 38:1-7. 51:4, 17. Dan. 9:8. (2. ) Thenecessity of regeneration. Heb. 12:14, l. C. (3. ) How this load of guiltmay be removed. Matt. 11:28-30. 1 John 2:1, 2. (4. ) What it will bringus to, if we do not obtain deliverance from it. Rom 6:23, f. C. 

4. _Regeneration. _ (1. ) Its nature. 2 Cor. 5:17. Eph. 4:24. (2. ) Itsauthor. John 3:5, 6. (3. ) Influence of the Spirit; how exerted; notmiraculous John 3:8. (4. ) Man's agency in the work of regeneration. Isa. 55:6, 7. Acts 2:38. 16:31. Phil 2:12, 13. 

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

_Practical Reflections. _ (1. ) How Christians should feel, in view ofthis subject. Isa. 51:1. 1 Cor. 15:10. (2. ) How they should feel, inview of the condition of the impenitent. Rom. 9:1-3. (3. ) How act. Acts20:31, l. C. Rev. 22:17. (4. ) The necessity of a mediator between God andman. Gal. 3:10. 

6. _The plan of Redemption. _ (1. ) Why sin could not be pardoned withoutan atonement. Gen. 2:17. Dent. 27:26, compared with Deut. 32:4, l. C. Heb. 9:22. (2. ) What a mediator is. Job 9:33. 2 Cor. 5:18, 19. (3. ) Whyit was necessary that our mediator should be God. (4. ) Why, that heshould be also man. (5. ) Why it was necessary that he should obey thelaw. Isa. 42:21. Gal. 4:4, 5. (6. ) Why, that he should suffer. Gal. 3:13. 4:4, 5. Heb. 9:22, 28. (7. ) Why, that he should rise from thedead. Rom. 4:25. 1 Cor. 15:17. 1 Pet. 1:21. Heb. 7:25. 

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

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

8. _Adoption. _ [1. ] What adoption is. Exod. 2:9, 10. [2. ] Through whombelievers are adopted. Gal. 4:4, 5. [3. ] How their adoption ismanifested to them. Rom. 8:15, 16. Gal. 4:6. [4. ] To what adoptionentitles them. Rom. 8:17. Gal. 4:7. [5. ] What was the moving cause ofadoption. 1 John 3:1. [6. ] What emotions this should excite in thehearts of Christians. 

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

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

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

12. _The Resurrection. _ (1. ) What signal will usher in the gloriousmorn. 1 Cor. 15:52. 1 Thess. 4:16. (2. ) What will follow. 1 Thess. 4:16, l. C. (3. ) What will come to pass in regard to the saints which shallthen be alive on the earth. 1 Cor. 15:51. 1 Thess. 4:17. (4. ) With whatbodies the saints will arise. 1 Cor. 15:42-44, 50, 53, 54. (5. ) To whomthe saints will ascribe their victory and triumph, in that day. 1 Cor. 15:57. (6. ) How the wicked will rise. Dan. 12:2. 

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

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

III. CHARACTER OF CHRIST. 

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

2. A mysterious complexity in his character, which we call a union oftwo natures--a combination of attributes, all of which can neither beascribed to men, nor to angels, nor to God. Gen. 19:10. Num. 24:17. Job19:23-27. Ps. 2:7, 12, c. 1. Isa. 6:1-3. 9:5, 6. 28:16. 15:10-12, 21--25. Ps. 22: 6. Isa. 49:7. 52:14. 53:2, 3. 

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

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

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

IV. NAMES AND OFFICES OF CHRIST. 

1. _Saviour. _ (1. ) What salvation is. (2. ) Why we need a Saviour. Whatit 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 fromsin. Acts 15:8, 9. (5. ) His willingness to save. Matt. 11:28-30. John6:37, l. C. (6. ) His Ability to save. Heb. 7:25. (7. ) The expense of thissalvation. Rom. 5:7, 8. (8. ) The ingratitude of neglecting so greatsalvation. Heb. 2:2, 3. 

2. _Redeemer. _ (1. ) What it is to redeem--contemplate the figure, andform a clear perception of the condition of captives taken in war, andheld in slavery. (2. ) Our condition by nature. Rom. 6:13, f. C. 16, 20. 7:14, l. C. Gal. 3:10. (3. ) How Christ has redeemed us. Gal. 3:13. (4. )The price paid for our redemption. 1 Peter 1:18, 19. (5. ) How we shouldfeel 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 hispeople. John 1:18, 5:39. 16:13, 14. (3. ) What encouragement we have togo to him for direction, in all cases of doubt and difficulty. 1 Cor. 1:30. James 1:5. (4. ) With what feelings we must receive him as ourgreat Teacher. Matt. 18:3, 4. 

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

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

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

7. _Advocate and Intercessor. _ (1. ) What an advocate is: one thatmanages a cause for another at court, and undertakes to procure hisjustification and discharge. If his client is prosecuted for debt, hemust show that the debt has been paid; if for crime, he must show somereason why he should not be punished. Jesus Christ can show both, inregard to us. 1 Peter 1:18, 19. 1 Cor. 6:20. Isa. 53:5. What anintercessor is: one that undertakes to present the petitions of acriminal at the bar of his offended sovereign. When a petition ispresented for pardon, the person presenting it must become responsiblefor the future good conduct of the criminal. Christ has become oursurety. When he asks for undeserved favor to be bestowed upon thecriminal, it must be on the score of his own merits. Jesus can presentour petitions with assurance on this ground. How blessed are they whohave 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 hisintercession. Heb. 4:16. No worship acceptable, which is not offeredthrough the intercession of Christ. John 14:13. Acts 4:12. Eph. 5:20. 

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

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

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

V. THE CHRISTIAN GRACES. 

1. _Faith. _ (1. ) What faith is. Heb. 11:1. (2. ) It's object. Rom. 4:3, 5Eph. 1:12, 13. Heb. 11:6. (3. ) The effects of faith on the heart. Acts15:9. Gal. 5:6, l. C. (4. ) Its effects on the life. James 2:14-26. (5. )Necessary to acceptable prayer. James 1:6. 

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

3. _Charity, or Love. _ (1. ) Its nature. 1 Cor. 13:4-8. (2. ) The objectof 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. ] Asa feeling of universal benevolence, it has for its object all mankind. Malt. 22: 39. 

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

5. _Peace. _ (1. ) Peace of conscience. Rom. 5:1. 8:1. 15:13. (2. ) Theground 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. ) Itsmanifestations. Job 42:5, 6. Prov. 30:32. Lam. 3:28. Matt. 25:36-38. Acts 20:19. Rom. 12:10, l. C. 16. Phil. 2:3. I Pet. 5:5. (3. ) Howregarded of the Lord. Psa. 138:6. Prov. 16:19. (4. ) Its reward. Job22:29. Ps. 9:12. Prov. 15:33. Isa. 57:15. Matt. 18:4. (5. ) Effects ofhumility. Gen. 18:27, l. C. 32:10. Job 42:1-6. Psa. 32:5. 51:5. Isa. 51:1. 64:6. 

8. _Patience. _ (1. ) What is patience. Rom. 8: 25. James 5:7. 1 Peter2:20. (2. ) How patience is cultivated. Rom. 2:7. 5:3. James 1:3. (3. )Apply this to the every-day concerns of life. (4. ) The need we have ofpatience. Job 14:1, 2. Eccles. 2:23. Heb. 10:36. 12:1. (5. ) Motives topatience. 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 amotive to its exercise. Lam. 3:22. 

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

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

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

13. _Temperance. _ [1. ] What is temperance. Moderation in all ourdesires, affections, appetites, and conduct; abstinence from injuriousindulgences. [2. ] Advantages of temperance. 1 Cor. 9:25. 2 Pet. 1:6. 

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

LETTER X. 

_The Preservation of Health. _

 "I wish, above all things, that thou mayest prosper, and _be in health_. "--3 John, 2. 

MY DEAR SISTER, If we feel suitably grateful to him who hath died for us, and washed usfrom our sins in his own blood, we shall desire to make ourselves usefulin his vineyard to the highest degree of which our natures are capable. But, to be so, we must preserve our bodies in a healthy and vigorousstate. No farmer would think of employing a weak and sickly man in hisfield, upon full wages. The nature of the service which God requires ofus 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 withlabor of body and sacrifices of personal ease. And these efforts aregreatly impeded by a feeble state of health. Again, bodily feelings havea great influence upon the mind. When the animal powers are prostrated, the mind almost uniformly suffers with them. Hence, a feeble state ofthe body may be a very great hindrance to us, in maintaining theChristian warfare. I know that some individuals have lived very devotedlives, and been eminently useful, with frail and sickly bodies. But thisdoes not prove that, with the same degree of faithfulness, and a soundbody, they might not have made much higher attainments. If you have readthe lives of Brainerd, Martyn, and Payson, I think you will be convincedof this. Yet, I do not say that the _affliction_ of ill health might nothave been the means which God used to make them faithful. But if theyhad been equally faithful, with strong and vigorous bodies, I have nodoubt they would have done much more good in the world, and arrived at amuch higher degree of personal sanctification. During much of theirlives, they were borne down and depressed by feeble health, and they alldied in the prime of life. Now, suppose them to have been as devoted asthey were, with strong and vigorous constitutions, until they hadarrived at the period of old age; might they not have brought forth muchmore fruit? If so, then God would have been so much more glorified inthem; for our Lord says, "Herein is my Father glorified, _that ye bearmuch fruit_. "

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

But when I speak of the means to be used for the preservation of health, I do not intend that excessive attention to _remedies_, which leads somany people to resort to _medicine_ upon every slight illness. But Imean the study of the laws or principles of our animal existence; and adiligent care to live according to those laws. In short, I mean living_according to_ nature. Probably a large proportion of the diseases towhich human life is subject, are the natural consequence of living_contrary to_ nature; or contravening the great laws which govern ourpresent mode of existence. 

Within the compass of a single letter, I cannot be very particular onthis subject. But I would recommend to you to read approved writers on_health_, and the structure and constitution of the human body. Try tounderstand the _principles_ upon which this truly wonderful machine iskept in motion. You will find it a most interesting subject. You willsee the evidence of a mighty intellect in its construction. You willalso be able to draw from it practical lessons to guide you in the mostcommon concerns of life. I am the more earnest in this recommendation, because I think you will discover that many of those habits and customsof society, which are peculiarly under the control of ladies, needreforming. I am seriously of the opinion that the general health ofsociety depends far more upon the _ladies_ than upon the _physicians_. The former direct the preparation of the daily supplies of food, designed to sustain, refresh, and keep in motion the human system. Thelatter can only give prescriptions for regulating this delicatemachinery, 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 faithfullypursued. From experience, study, and observation, you will no doubt beable to add to them many improvements. 

1. _Make attention to health a matter of conscience, as a religiousduty. _ Pray daily that God would give you wisdom and self-denial, thatyou may be able to avoid whatever is injurious, and to persevere in thejudicious use of such means as are necessary to promote sound healthand energy of body. 

2. _Maintain habitual cheerfulness and tranquillity of mind. _ Fewpersons are aware of the influence which this has upon the health of thebody. If you are subject to _melancholy_, avoid it, and fight against itas a _sin_, dishonoring to God, and destructive of your own health andhappiness. It is dishonoring to God, because it is calculated to givethe world a gloomy and repulsive idea of religion. Nor is this view ofthe subject at all inconsistent with the exercise of sorrow for sin, andfeeling for sinners. Godly sorrow is a melting exercise, which softensthe heart, and brings it low before God: while a sight of the cross ofChrist, and a sense of pardoning love, bring a holy calm and heavenlypeace over all the soul. But despondency comes over us like thewithering blasts of winter. It congeals the tender emotions of theheart, and casts an icy gloom over every object. It hides from our vieweverything lovely. It makes us insensible to the mercies of God which heis daily lavishing upon us. It shuts up the soul to brood alone, overeverything dark and hideous. It is no less unfriendly to the exercise ofholy affections than levity of conversation and manners. Although oftencreated by bodily infirmity, it reacts, and renders disease doublyferocious. Yet it is so far under the control of the will, that gracewill enable us to subdue it. There is a very intimate connection betweenthe mind and body. The one acts upon the other. Depression of spiritsenfeebles all the animal powers; and particularly disturbs digestion, thereby deranging the whole system. If, therefore, you ever feel agloomy depression of spirits, try to bring your mind into a serene andgrateful frame, by meditating on the mercies you enjoy, and exercising acheerful submission to the will of God. Remember that God directs allyour ways, and that you have just as much of every comfort and blessingas he sees fit to give you, and infinitely more than you deserve. Riseabove yourself, and think of the infinite loveliness of the divinecharacter. But, if this is not sufficient, walk out and view the worksof Nature; and try to forget yourself in contemplating the wisdom andglory of God, as manifest in them; and the bodily exercise will assistin driving-away this disturber of your peace. Or, seek the society ofsome Christian friend, who is not subject to depression of spirits, andconverse about those heavenly truths which are calculated to call forththe exercise of love, joy, and gratitude, and make you lose sight ofyourself in the fulness and glory of God. Any violent emotion of themind, or exercise of strong passions of any kind, is likewiseexceedingly injurious to the health of the body. 

3. _Be_ REGULAR _in all your habits. _ Ascertain, as nearly as you can, from your own feelings and experience, how many hours of sleep yourequire. No general rule can be adopted, on this subject. Some peopleneed more sleep than others. The want of sleep, and excessive indulgencein it, alike operate to enervate both body and mind. Probably everyconstitution may be safely brought between five and eight hours. Of thisyou will judge by making a fair trial. That period of sleep whichrenders both body and mind most energetic and vigorous, should beadopted. But, if possible, take all your sleep in the night. Fix upon anhour for retiring, and an hour for rising, and then conscientiously keepthem. Let nothing but stern necessity tempt you to vary from them in asingle instance; for you may not be able in a week to recover from theeffects of a single derangement of your regular habits. We are thecreatures of _habit_; but if we would _control_ our habits, instead ofsuffering them to control us, it would be greatly to our advantage. Itis also important that the hours of retiring and rising should be_early_. Upon the plan proposed, early retiring will be necessary toearly rising, which is a matter of the first importance. Early risingpromotes cheerfulness; invigorates the system; and in many other wayscontributes to health. It also assists devotion. There is a solemnstillness before the dawn of day, in a winter morning, peculiarlyfavorable to devotional feelings; and nothing is better calculated tofill the mind with grateful and adoring views of the beneficence of theCreator, than the refreshing sweetness of a summer morn. Whoever sleepsaway this period, loses half the pleasures of existence. To sally forthand enjoy the calmness and serenity of such a season; to listen to thesweet warbling of the birds; to behold the sparkling dew-drops, and thegayety of the opening flowers, as all nature smiles at the approach ofthe rising sun; to join the music of creation, in lifting up a song ofsoftest, sweetest melody, in praise of their great Author, is no commonluxury. 

4. _Spend at least two hours every day in active exercise in the openair. _ This time may be divided into such portions as you find mostconvenient. The proper seasons for exercise are, about an hour eitherbefore or after a meal. This you may do without regard to the weather, provided you observe the following precautions, when it is cold, damp, or wet:--1. Exert yourself sufficiently to keep moderately warm. 2. Donot stop on your way, to get chilled. 3. On returning, change anygarment that may be wet or damp, before sitting down. This course willnot only keep up your regular habits, but produce a hardiness ofconstitution which will greatly increase your usefulness in life. It isa great mistake to suppose that exposure to a damp, vapory atmosphere isinjurious to health. The danger lies in exposing yourself when thesystem is in a relaxed state, as it is during rest, after exercise. But, while a general action is kept up, by vigorous exercise, nature itselfwill resist the most unfriendly vapors of the atmosphere. There is agreat and growing evil in the education of ladies of the middling andhigher classes, at the present day. The tender and delicate manner inwhich they are bred, enfeebles their constitutions, and greatlydiminishes their usefulness, in every station of life. Many of them aresickly, and few of them are able to endure the slightest hardships. Toshow that this is the fault of their education, we need only to refer tothe condition of those young women whose circumstances in life render itnecessary for them to labor. In most cases they possess hale andvigorous constitutions, and are even more capable of enduring hardshipsthan most men of sedentary habits. There may be some exceptions to thisremark; but if these cases were examined, we should doubtless find thatthe laws of nature have been, in some other respects, transgressed. I donot see how this delicate training can be reconciled with Christianprinciple. If we have devoted ourselves to the Lord, it is our duty notonly 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 wascondemned for not _improving_ and _increasing_ his talent. Anything, then, which has a tendency to diminish our usefulness, should beregarded as _sin_. 

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

No part of a code of health is of more importance than exercise. Withoutit, 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 isthat meals should be regular. We might as well omit eating for a day, asto neglect exercise. The one is as necessary as the other, to promotethe regular operations of the animal functions. 

But, when your situation will admit of it, I would advise you to take aportion of your exercise in those domestic employments which requirevigorous exertion. If you open your windows, you will have the freshair; at the same time, you will enjoy the satisfaction of rendering yourhours of relaxation useful. 

5. _Bathe frequently. _ About five eighths of the food taken into thestomach passes off by insensible perspiration, through the pores of theskin; and with it is thrown off whatever impure matter is found in anypart of the system. When this perspiration is obstructed, generalderangement succeeds. It is chiefly to promote this that exercise isrequired. But the matter thrown off is of a very poisonous nature; andif not removed may he absorbed again into the system It also collectsupon the surface, and obstructs the regular discharge from the pores. Frequent ablution is therefore highly necessary. 

It is also essential to personal cleanliness. There is an _odor_ in thisinsensible perspiration, which becomes offensive when the impuritiescollecting upon the surface of the skin are not frequently removed. Theentire surface of the body should be washed every day; and if this isdone on rising in the morning, with cold water, and followed with briskrubbing with a coarse towel, it will furnish an effectual safeguardagainst taking cold. This, however, should be remitted, when there isany danger to be apprehended from the sudden application of cold; orserious consequences may follow. Tepid water, with soap, shouldoccasionally be used at night, in order to remove all impurities fromthe skin. 

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

Carefully observe those articles of food which you find injurious, andavoid them. Observe, also, as nearly as you can, the _quantity_ whichagrees with your stomach, and see that you never exceed it. Take no foodbetween your regular meals. The stomach is employed from three to fivehours in digesting a meal; if more food is taken during that time, itdisturbs and impedes digestion, and makes it more laborious. And, afterone meal is digested, the stomach needs rest before another is taken. Inconnection with these general hints, attention to the two followingrules will generally be sufficient:

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

(2. ) Select the simplest dishes, and make your meal of a single course. Mixed dishes are more likely to be injurious; and a second course willalmost 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 besure to find dyspeptic symptoms; and if you humor your stomach too much, you will weaken its capacity of accommodating itself to the kind ofnutriment it receives. Having fixed your principles of regimen, adhereto them as rigidly as you can without inconvenience to others; buthaving done this, let your mind dwell as little as possible on thesubject, and do not make it a matter of frequent conversation. Especially, do not make trouble to the friends who entertain you, whenaway from home, by excessive particularity. You may find some wholesomedish on the most luxurious table; and if the table is _lean_, you neednot fear. 

As we are commanded, whether we eat or drink, or whatsoever we do, to doall to the glory of God, it may not be amiss to inquire how we may_glorify God in eating and drinking_. 1. We may eat for the purpose ofstrengthening our bodies, to enable us to engage in the active serviceof the Lord. 2. When we partake in moderation of the bounties ofProvidence, it is right that our animal appetites should be feasted withthe delicious taste of the fruits of the earth. But we must see theglory of God in it. Here the benevolence of his character shines forth, in the wonderful provision which he has made for the gratification ofour earthly appetites. Hence we may argue the ineffable sweetness of thebread of life--the food of the soul. This mortal body is but a tentpitched in the wilderness, for the residence of the soul during itspilgrimage. If, then, God has opened the treasures of the animal andvegetable kingdoms to please the taste of this meaner part, how muchmore abundant the provision for feasting the soul with pure spiritualfood; with eternally increasing knowledge of the divine character andperfections! But we cannot so partake of those rich and hurtful daintiesinvented by man. The delight thus experienced is the glory of man, notof God. And the effect produced is the destruction of those delicateorgans of taste which he has provided, that we may discern the exquisitesweetness of the natural fruits of the earth. By the same means, also, we destroy our health, and unfit ourselves for his service. 3. But, Isuppose the apostle had in his mind chiefly the idea of _acknowledgingGod_, when we partake of his bounty, and of _honoring him_ by doingeverything _in obedience to his commands_. Strict and intelligent regardto these two points would generally direct us aright in the matter ofeating and drinking. 

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

7. _As much as possible avoid taking medicine. _ The practice ofresorting to _remedies_ for every unpleasant feeling cannot be toostrongly reprobated. Medicine should be regarded as a choice of twoevils. It may throw off a violent attack of disease, and save life; butit must inevitably, in a greater or less degree, impair theconstitution. Medicine is unfriendly to the human system. Its veryeffect, which is to disturb the regular operation of the animalfunctions, proves this. But, when violent disease is seated upon anypart, this may be necessary; and the injury received from the medicinemay not bear any comparison with the consequences which would follow, ifthe disease were left to take its course. In such cases, the physicianshould be called immediately, as delay may be fatal. But the greatsecret lies in avoiding such attacks, by a scrupulous attention to thelaws of nature. Such attacks may generally be traced either to violentcolds, or the interruption of some of the regular functions of the body. The most important of these may, with proper attention, be broughtalmost entirely under the control of _habit_; and all of them maygenerally be preserved in healthy action, by proper attention to dietand exercise. But careless and negligent habits, in these respects, willruin the most hardy constitution, and bring on a train of disordersequally detrimental to mind and body. But, in most cases of moderate, protracted disease, a return to the regular system of living _accordingto nature_ will gradually restore lost health. Or, in other words, astrict examination will discover some violation of the principles of thehuman constitution, as the cause of derangement; and by correcting thiserror, nature will gradually recover its lost energies, and restoresoundness to the part affected. 

 Your affectionate Brother. 

LETTER XI. 

_Mental Cultivation. Reading. _

MY DEAR SISTER, Our minds are given us as talents to improve in the service of God. Ifwe neglect the proper cultivation of them, we shall come under thecondemnation of the servant who hid his talent in the earth. But thereis a very great difference between mental cultivation and the merereception of knowledge. So you will perceive that when I speak of theimprovement of the mind, I do not mean _reading_ only; but thatdiscipline which calls into exercise the intellectual faculties, andenables us to employ them in the investigation of the truth. Thisdiscipline is a necessary preparation for profitable reading. It is agreat mistake to suppose that _mind_ is entirely original; or that onlya few possess intellectual faculties capable of searching into the deeprecesses of knowledge. It is true some possess talents of a superiororder; but none, except idiots, are incapable of improvement; and manyof the greatest minds have been formed upon a foundation which appearedto consist of little else than dullness and stupidity. The most crookedand unpromising twig may, by proper care and culture, become a great andbeautiful tree. The object of all education is to prepare us forusefulness, either to ourselves or to others. We are not to disregardourselves. The glory of God is as much concerned in our own spiritualgrowth, as in that of any other individual. But we are to love others_as_ ourselves, and seek their good _as_ our own. Although our heads maybe filled with knowledge, yet if we have not the capacity of employingit for practical purposes, it will be of little benefit, either toourselves or others. Many persons excuse themselves for neglecting toimprove their minds, upon the ground that they are incapable of doinganything great or brilliant. But this arises from a foolish pride. If wehave but a single talent, we are equally under obligation to improve itin the service of our Master as if we had ten. And it was upon thisprinciple that the servant was condemned to whom but one was given. 

The discipline of which I speak may be effected in many ways. But themethod I shall propose is one that can be pursued without an instructor, while employed most of the time in active pursuits. The course alreadyrecommended, 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 moreeffectually calls out the resources of the mind than writing. To aperson 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 broughtforth by itself, than by those produced by others, and communicatedthrough the medium of the senses; and all the intellectual faculties arestrengthened and improved by exertion. 

I would, therefore, advise you to pursue a regular plan of writtenexercises. This will be very easy, if you only learn to thinkmethodically. Select, chiefly, practical subjects; which yourSabbath-school lessons, your subjects of meditation, and your dailystudy of the Scriptures, will furnish in great abundance. The principalreason why young persons find this exercise so difficult is, that theyusually select abstract subjects, which have scarce any relation to thecommon concerns of life. On this account, it will be greatly to youradvantage to choose some Scripture truth as the subject of yourexercise. The Bible is a practical book, and we have a personalinterest in everything it contains. When you have selected your subject, carefully separate the different parts or propositions it contains, andarrange them under different heads. This you will find a greatassistance in directing your thoughts. If you look at the whole subjectat once, your ideas will he obscure, indefinite, and confused. But allthis difficulty will be removed, by a judicious division of its parts. Set apart regular portions of time to be employed in writing. Let theseseasons be as frequent as may consist with your other duties, andobserve them strictly. Do not indulge the absurd notion that you canwrite 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 actof discipline, is absurd. As well might a mother talk of governing herchild, while she allows it to do as it pleases. Finish one division ofyour subject every time you sit down to this exercise, until the wholeis completed. Then lay it aside till you have finished another. Afterthis, review, correct, and copy the first one. The advantage of layingaside an exercise for some time, before correcting it, is, that you willbe more likely to discover its defects than while your first thoughtsupon the subject are fresh in your mind. But never commence a subject, and leave it unfinished. Such a course renders the mind fickle, andunfits it for close study and patient investigation. Finish what youbegin, however difficult you may find it. Scarce any habit is of morepractical importance than perseverance. Do not be discouraged, even ifyou should be able to bring forth but one idea under each division ofyour subject. You will improve with every exercise. I well recollect thefirst attempt I made at writing. With all the study of which I wascapable, I could not produce more than five or six lines. Carefullypreserve all your manuscripts. By referring to them occasionally, youwill discover your progress in improvement. In these exercises you canmake use of the knowledge you acquire in reading, whenever it applies toyour subject. But, in everything, remember your dependence upon God, andseek the direction of his Holy Spirit. 

_Reading_ is also of great importance. By this we call in the aid ofothers' minds, with the experience of past ages. But, unless you observesome system in your reading, you will derive comparatively littlebenefit from it. I will endeavor to mark out a simple plan, which youmay find useful. For this purpose I shall arrange the various kinds ofreading, under four different heads, to each of which you may assignparticular 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 bemore complete than it would be if you were to pursue but one subject ata time; and the variety will add interest to the employment. But each ofthese different kinds of reading requires a separate notice. 

(1. ) History is divided into two kinds, sacred and profane. It is forthis reason that I have assigned two days in the week for the reading ofit. 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 highlynecessary to every one who desires an enlarged view of the affairs ofthe world, and the dealings of God with mankind in general, and with hischurch in particular. In reading profane history, several things are tobe kept distinctly in view. 

1. _The providence of God in directing the affairs of men. _ Observe thehand of God in everything; for he controls the actions even of wickedmen, to accomplish his own purposes. The Bible is full of this greattruth. Scarcely a page can be found where it is not recognized. "Themost High ruleth in the kingdom of men, and giveth it to whomsoever hewill. " He calls the king of Assyria the "rod of his anger, " forchastising the hypocritical Jews; but adds, "Howbeit, he meaneth not so, neither doth his heart think so; but it is in his heart to destroy andcut off nations not a few. " And, in a subsequent verse, he says, when hehas performed his whole work, by this wicked king, he will punish hisstout heart, and the glory of his high looks. But it is not in greatmatters alone, that the hand of the Lord is to be seen. He exercises aparticular providence over the least as well as the greatest of hisworks. Even a single sparrow, says our Lord, shall not fall to theground without our heavenly Father. And this is one of the brightestglories of the divine character. He who fills immensity with hispresence, condescends to care for the minutest beings in the universe. 

2. _Observe the connection of the events recorded in history, with thefulfilment of prophecy. _ I do not, however, suppose you will be able tosee this very clearly, without reading some authors who have made theprophecies their particular study. And this you will not be prepared todo with much profit, till you have the leading events of history fixedin your mind. 

3. _Observe the depravity of the human heart, and the evil nature ofsin_, as manifested in the conduct of wicked men, who have been leftwithout restraint, and in the consequences resulting from such conduct. 

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

5. _Observe what bearing the events recorded have upon the church ofChrist. _ One of the great laws of God's moral government upon earth, appears to be, that he directs and overrules all things with particularreference to the kingdom of Christ. Often, events which seem, at firstglance, 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 ofthis extraordinary man stands out alone, unconnected with the subsequenthistory of the church, we see nothing but the wild career of madambition. But, in taking a more enlarged view of the subject, wediscover that he was the instrument which God employed for spreadingover a large portion of the world one common language; and so to preparethe way for the introduction of the gospel. Wherever the arms ofAlexander extended, the Greek language was made known; and this was thelanguage in which the books of the New Testament were written. And, nodoubt, if we could discover it, every event of history has a bearing, equally direct, upon the interests of Christ's kingdom. 

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

In reading church history, you will have occasion to observe the samethings, because the history of the church is necessarily connected withthe history of the world. But there are also some things to be noticed, wherein the history of the church differs from that of the world. Thedealings of God with his own people differ from his dealings with hisenemies. The afflictions which he brings upon the former are thewholesome corrections of a tender Father, and designed for their good;those he brings upon the latter are designed either to lead them torepentance, or they are just judgments, intended for the destruction ofthose who have filled up the measure of their iniquities. But becareful, in reading church history, that you do not lose sight of thetrue church of Christ. Most of the histories which have been written, are filled either with accounts of individuals, or of bodies of wickedmen, who could lay no claim to the character of the church of Christ. Achurch consists of a society of people, professing the fundamentaldoctrines of the gospel, and practising them in their lives. Or, inother words, having both the _form_ and _power_ of godliness. Withoutthese, 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 ofmind, which the careless reader experiences from, supposing that all theevils described in any period of the history of the nominal church, doreally exist in the _true_ church. These very evils prove that it is notthe true church of Christ. 

(2. ) RELIGIOUS BIOGRAPHY, or the lives of individuals of eminent piety, is perhaps the best kind of practical reading. It is in many respectsvery profitable. It furnishes testimony to the reality and value of thereligion of Jesus, by the exemplification of the truths of Revelation inthe lives of its followers. It also points out the difficulties whichbeset the Christian's path, and the means by which they can besurmounted. Suppose a traveller just entering a dreary wilderness. Thepath which leads through it is exceedingly narrow and difficult to bekept. On each side, it is beset with thorns, and briers, and miry pits. Would he not rejoice to find a book containing the experience of formertravellers who had passed that way; in which every difficult spot ismarked; all their contests with wild beasts and serpents, and all theirfalls described; and a beacon, or _guide-board_, set up, wherever abeaten track turns aside from the true way? All this you may find inreligious biographies. There, the difficulties, trials, temptations, falls, and deliverances of God's people are described. You may profitfrom their examples. But, one caution is necessary. Bring everyreligious experience described in these works to the test of the HolyScriptures. If you find anything contrary to this unerring standard, reject it. Satan is ever busy, and may deceive even good men with falseexperiences. I would advise you, so far as practicable, to keep alwaysthe biography of some eminent person in a course of reading, and devoteto it what time you can spare from your ordinary pursuits, one day inthe week. 

(3. ) In relation to doctrinal reading, I have already given generaldirections. If you devote to it the spare time of one day in the week, regularly, you will keep alive your interest in the investigation oftruth, and yet avoid becoming so much absorbed in abstract speculationas to overlook present duty. 

(4. ) Under the head of miscellaneous reading, I shall comprehend thefollowing: Works on the prophecies, to be read in connection withhistory; practical works on Christian character, experience and duty; onthe instruction of the young; illustrations of Scripture; on the naturalsciences; on health: to these you may add, occasionally, an interestingbook which may fall in your way, on subjects not included in thisenumeration. Keep in a course of reading a book on some one of the abovetopics, and devote to it the leisure of one day in the week. The otherday, which I have recommended to be devoted to miscellaneous reading, Iwould have you employ in reading newspapers and periodical publications. If you find one day insufficient for this, you can keep by you anewspaper, to fill up little broken intervals of time, which cannot wellbe employed in regular study. Do not, however, read everything you findin the newspapers, nor suffer yourself to acquire such a morbid appetitefor the exciting subjects discussed in them, as to tempt you to break inupon your systematic course of reading. Newspapers and periodicalscontain 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 readingthem should be, to preserve in your mind the history of your own times;and to understand the subjects which interest the public mind; as wellas to observe the signs of the times, in relation to the progress ofChrist's kingdom. 

I have sketched the above plan, hoping you may find it a useful guide inthe acquisition of knowledge. The work here laid out may seem so great, at first sight, as to discourage you from making the attempt. But alittle calculation will remove every difficulty. If you read but twentypages in a day, at the close of the year you will have read a thousandpages, under each of the above divisions; more than six thousand pagesin all. This would be equal to twenty volumes, of three hundred pageseach. Pursue this plan for ten years, and you will have read _twohundred volumes_, containing _sixty thousand pages_. You can read twentypages in an hour, at least; and I think you will not say it isimpossible to spare this portion of time every day, for the purpose ofacquiring useful knowledge. Think what a vast amount may thus betreasured up in the course of a few years! But you may not always beable to obtain books, and keep them a sufficient length of time topursue the above plan strictly. [K] In such case, you can vary it to suityour circumstances and convenience. But always have a regular system. You will find it very profitable to take notes in writing of suchthoughts as occur to your own mind, in the course of your reading; andparticularly of the several points to be noted in history, and of thepractical lesson which you learn from biography. And you ought always togive sufficient time to your reading to enable you to understand itthoroughly. 

 [Footnote K: In the Appendix will be found a list of books, suitable for the course here recommended. ]

As you have never manifested a taste for what is commonly called lightreading, it is hardly necessary for me to say anything on the subject. Icannot see how a Christian, who has had a taste of "_angel's food_" canrelish the miserable trash contained in _novels. _ The tendency of novelreading is most pernicious. It enervates the mental powers, and unfitsthem for close study and serious contemplation. It dissipates the mind, and creates a diseased imagination. It promotes a sickly sensibility, and renders its votaries unfit for the pursuits of real life. It is agreat waste of time, and on this account alone may be regarded assinful. But I would not advise you to read _any_ books, merely becauseyou can get nothing else; nor because there is nothing bad in them. There are many books which contain nothing particularly objectionable, which, nevertheless, are not the best that can be obtained. There are somany good books, that there is no necessity for wasting your precioustime upon crude, ill-digested, or unprofitable works. You may, however, devote some time pleasantly and profitably, to reading the best Englishclassics, both in poetry and prose; which, for the want of a betterterm, I shall include under the head of _Literary_, for the purpose ofcultivating the imagination, improving the taste, and enriching yourstyle. These should be selected with great discrimination and care, withreference both to their style and their moral tendency. Poetry, to alimited extent, tends to elevate the mind, cherish the finersensibilities of the heart, and refine the taste. 

If you cannot obtain books which furnish you a _profitable_ employmentfor your hours of leisure, devote them wholly to the study of the Bible. This you always have with you; and you will find it a never-failingtreasure. The more you study it, the more delight it will afford. Youmay find new beauties in it, and "still increasing light, " as long asyou live; and after death, the unfolding of its glorious mysteries willfurnish employment for a never-ending eternity. 

 Your affectionate Brother. 

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. 

 "Redeeming the time, because the days are evil. "--Eph. 6:16. 

 "Behold NOW is the _accepted_ time. "--2 Cor. 6:2. 

MY DEAR SISTER, When you entered into solemn covenant with the Lord, you consecratedyour whole life to his service. Your _time_, then, is not your own, butthe 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. Youare bound to glorify God with your time. And how can this be done? By soemploying it that it will be most beneficial both to yourself andothers. The Christian, who properly considers the great work he has toperform in his own soul, as well as the wide field of benevolentexertion which opens everywhere around him, and reflects how exceedinglyshort his time is, will not be disposed to trifle away any of theprecious moments God has given him. Hence we are exhorted to _redeem_ or_rescue_ the time, as it flies. A very common fault lies in notestimating the value of a moment. This leads to the waste of immenseportions of precious time. It is with time as with an estate. The oldadage is, "Take care of the _pennies_, and the _pounds_ will take careof themselves. " So, if we take care of the _moments_, the _hours_ willtake care of themselves. Indeed, our whole lives are made up of moments. A little calculation may startle those who carelessly and foolishlytrifle away small portions of time. Suppose you waste _only tenminutes_ at a time, six times in a day; this will make an hour. Thishour is subtracted from that portion of your time which might have beendevoted to active employments. Sleeping, refreshment, and personalduties, generally occupy at least one half of the twenty-four hours. Youhave 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 thefirst ten years of your life. From the sixty remaining, you will havethrown away _five years_! These five years are taken from that portionof your time which should have been employed in the cultivation of yourmind, and in the practical duties of religion. For, the common excusefor neglecting the improvement of the mind, and the cultivation ofpersonal piety, is _want of time_. Now, if you employ one half of thistime in reading, at the rate of twenty pages an hour, you will be ableto read more than _eighteen thousand pages_; or _sixty volumes_ ofthree hundred pages each. If you employ the other half in devotionalexercises in your closet, in addition to the time you would spend inthis manner, upon the supposition that these five years are lost, whatan influence will it have upon the health of your soul? Or, if you spendthe whole of it in the active duties of Christian benevolence, how muchgood can you accomplish? Think what you might do by employing five yearsin the undivided service of your Master. 

But, the grand secret of _redeeming_ time is, the systematic arrangementof 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 sodivide 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, andone duty will not crowd upon another. For want of this system, manypeople suffer much needless perplexity. They find a multitude of dutiescrowding upon them at the same time, and they know not where to beginto discharge them. They spend perhaps half of their time in consideringwhat they shall do. They are always in a hurry and bustle, yet, when theday is gone, they have not half finished its duties. All this would havebeen avoided, had they parcelled out the day, and assigned particularduties to particular seasons. They might have gone quietly to theirwork; pursued their employments with calmness and serenity; and at theclose of the day laid themselves down to rest, with the satisfaction ofhaving discharged every duty. Form, then, a systematic plan to regulateyour daily employments. Give to each particular duty its appropriateplace; and when you have finished one, pass rapidly to another, withoutlosing any precious intervals between. Bear continually in mind thatevery moment you waste will be deducted from the period of your earthlyexistence; but do not try to crowd too much into the compass of a singleday. This will defeat your object. You will always be liable to numerousand unavoidable interruptions. You have friends who claim a portion ofyour time. It is better to interrupt your own affairs than to treat themrudely. You have also many accidental duties, which you cannot bringinto the regular routine of your employments. Give, then, sufficientlatitude to your system to anticipate these, so that your affairs maynot be thrown into confusion by their unexpected occurrence. 

The duty of being systematic in all our arrangements is enforced byseveral considerations. 1. _By the example of our Creator. _ By a carefulperusal of the first chapter of Genesis, you will see that God assigneda particular portion of the creation to each day of the week, and thathe rested on the seventh day. Now the Lord has some design in everythinghe does. He never did anything in vain. But he could as easily have madeall things at once, by a single word of his power, as to have beenoccupied six days in the creation. As for resting the seventh day, theAlmighty 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 forthe regulation of our conduct?

2. _This duty is also enforced by the analogy of the visible creation. _The most complete and perfect system, order, and harmony, may be read inevery page of the book of nature. From the minutest insect, up throughall the animal creation, to the structure of our own bodies, there is asystematic arrangement of every particle of matter. So, from the littlepebble that is washed upon the sea-shore, up to the loftiest worlds, andthe whole planetary system, the same truth is manifest. 

3. _This duty is enforced by our obligation to employ all our time forthe glory of God. _ If we neglect the systematic arrangement of all ouraffairs, we lose much precious time, which might have been employed inthe service of the Lord. 

I shall close this letter with a few remarks upon the nature ofobligation. The very idea of obligation supposes the possibility of thething being done that is required. There can be no such thing as ourbeing under obligation to do what is in its own nature impossible. Theidea itself is absurd. This principle is recognized by our Lord in theparable of the talents. The man only required of his servants _accordingto their ability_. Nothing, then, is duty except what can be done at thepresent moment. There are other things which may be duty hereafter; butthey are not _present duty_. Now, the great principle which I would hereestablish is, as I have elsewhere remarked, that the _obligation of dutyrests upon the present moment_. No principle can be of greaterimportance in practical life than this. It lies at the foundation of allChristian effort. It is the neglect of it which has ruined thousands ofimmortal souls, who have sat under the sound of the gospel. It is theneglect of it which keeps the church so low. If it is the duty of asinner to repent, it is his duty to do it _now_; and every moment'sdelay is a new act of rebellion against God. If it is the duty of abackslider to return and humble himself before God, it is his duty to doit _now_; and every moment he delays, he is going farther from God, andrendering his return more difficult. If it is the duty of a Christian tolive near to God; to feel his presence; to hold communion with him; tobe affected with the infinite beauty and excellence of his holycharacter; the obligation of that duty rests upon the present moment. Every moment's delay is _sin_. And so of every other duty. Our firstobject, then, is to _know_ present duty; our second, to _do_ it. Wecannot put off anything which we ought to do _now_, without bringingguilt upon our Souls. 

 Your affectionate Brother. 

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 benevolent enterprisesof the present day. No one who possesses the spirit of our Master can beindifferent towards them. It is important, then, that you should knowwhat you _can do_ towards moving forward these enterprises. For, remember that your obligation is as extensive as your ability. Christcommended the woman, referred to in the passage above quoted for doing"_what she could_. " If you do more than any within the circle of youracquaintance, and yet leave undone anything that you can do, you do notdischarge your obligations. You have entered into the service of theLord, and he requires you to _do what you can_. It then becomes a matterof serious inquiry, "_What can I do?_" It is an interesting fact, thatthe great moral enterprises of the present day, both for the conversionof the world, and for ameliorating the temporal condition of the poor, are in a great measure sustained by the energy of _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 sexto the station which properly belongs to them. I will endeavor to pointout some of the principal channels through which it can be exerted. 

I. _You may make your influence felt in the Bible Society. _ You know thegrand object of this society is to put a copy of the Holy Scriptureswithin the reach of every individual of the human race. The spirit ofChrist is that of the most expansive benevolence. If you possess thisspirit, and value the sacred treasure contained in God's word as youought, you will feel a thrilling interest in this cause. Your heart willoverflow with compassion for those poor souls who have not the word oflife. What, then, must be your emotions, when you consider that morethan six hundred millions of your fellow-beings, as good by nature asyourself, are destitute of the Bible? The population of the whole worldis estimated at _seven hundred and thirty-seven millions_. Of these, _five hundred and nine millions_ are heathen, and _one hundred andfifty-six millions_ are Roman and Greek Catholics; nearly all of whomare destitute of the word of God. This leaves but _seventy-two millions_who are called Protestants; but a vast number of these, even in ourhighly favored land, are living without the Bible. Can you say with thePsalmist, "Oh how love I thy law! It is my meditation all the day"? How, then, must your heart bleed in view of these facts! "But, " perhaps youreply, "what can I do for these perishing millions?" I answer, _Do whatyou can_. This is all that God requires of you. Although what you can dowill be but as a drop of water in the ocean, compared with what is to bedone, yet it may be the means of saving many perishing souls. You canbecome a member of the Bible Society. You can act as a visitor andcollector, both to ascertain and supply those families which aredestitute of the word of life, and to obtain the means of supplyingothers. And if no female Bible Society exists in the place where yourlot is cast, you can exert your influence among the ladies of youracquaintance to form one. And in his measure I would advise you topersevere, even though you find at first only two or three to unite withyou. All obstacles in the way of benevolent enterprises vanish before aspirit of prayerful perseverance, and untiring exertion. 

II. _You can make your influence felt in the Tract Society. _ Thecirculation of religious tracts has been abundantly owned and blessed ofGod's spirit. It seems to be almost the only means of reaching someparticular classes of people, who never wait upon God in his house. Itis 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, containing aportion of divine truth sufficient, with God's blessing, to lead a soulto Christ. Engage actively in the various forms of this department ofbenevolent labor. The distribution of a tract to every family in a town, once a month, when properly conducted, may be the means of doing greatgood. It furnishes an easy introduction into families where God is notacknowledged; and the matter contained in the tract will assist you tointroduce religious conversation. It will enable you to ascertain andrelieve the wants of the poor, without seeming to be obtrusive. It willsoften your own heart, and excite your compassion, in view of theobjects of distress with which you meet. It also furnishes a convenientopportunity for collecting children into Sabbath-schools. Indistributing tracts, endeavor, as far as courtesy and propriety willadmit, to engage those with whom you meet in direct personalconversation with regard to the concerns of their souls; and when youmeet only with the female members of the family, and circumstances favorit, pray with them. By so doing, you may be the instrument of savingmany precious souls. Your labor will also reflect back upon yourself, and warm your own heart. You will get a deeper sense of the dreadfulcondition of perishing sinners; and this will be the means of exciting aspirit of prayer in their behalf. Those engaged in this work should meetevery month, after finishing the distribution, report all cases ofinterest, and spend a season in prayer for the divine blessing upontheir labors. I would advise you to begin your distribution early in themonth, and always finish it before the middle; and be sure you make awritten report to the superintendent, as soon as you have finished it. 

III. _You can make your influence felt in the missionary cause. _ This isa cause which must be near the heart of every Christian. The spirit ofmissions is in unison with every feeling of the new-born soul. It is thespirit of universal benevolence; the same spirit which brought our Lordfrom the realms of glory, to suffer and die for perishing sinners. Hislast command to his disciples, before ascending up again into heaven, was, that they should follow his example, in the exercise of thisspirit, until the whole world should be brought to a knowledge of hissalvation. But more than eighteen hundred years have passed away, andyet at least two thirds of the inhabitants of this fallen world havenever heard the gospel; and probably not more than one seventieth partof them have really embraced it. This is a mournful picture, andcalculated to call forth every feeling of Christian sympathy, and awakena burning zeal for the honor and glory of God. O, think how Jesus isdishonored by his own people, who thus disregard his last partingrequest! But here again you may inquire, "What can _I_ do?" You can domuch more than most people think they can do. Although you may not bepermitted to go to the heathen yourself, yet you can help those that dogo. I know that your means are limited; yet there are many ways in whichyou can do much for this cause with little means. By regulating all yourexpenses by Christian principle, you may save much, even of a smallincome, for benevolent purposes. But you may also exert an influenceupon others. In all your intercourse with other Christians, especiallyladies, you may stir up a missionary spirit. To aid you in this, becomeacquainted with what has been done, and what is now doing, for theconversion of the heathen. Make yourself familiar with the arguments infavor of this holy cause. By this means, you may become a zealous andsuccessful advocate of the claims of five hundred millions of perishingheathen. As an opportunity occurs once a month for all to contribute tothis cause, you know not what effect such efforts may have upon thepurses of those whom God has blessed with an abundance of the goodthings of this life. Again; you may do much for the heathen, by forminga missionary association among the ladies where you reside. Let such anassociation employ their needless half a day in every week, and applythe avails of their labor to the missionary cause. This would enableevery one to contribute something for sending the gospel to the heathen. But this is not all the benefit that would flow from it. Some member ofthe association should be appointed to read missionary intelligence, while the rest labor with their hands. This will be the means ofexciting a missionary spirit, which may result in a much greater benefitthan the amount of money contributed by the society. Another advantageof this plan is, that it furnishes an opportunity of social intercourse, with a great saving of time. Here you may meet your friends once a week, without being exposed to the dissipating influence of parties ofpleasure. There is a little Sabbath-school book, published in Boston, entitled "_Louisa Palston_, " which ought to be in the hands of everyyoung lady. It presents the subject of missions to the heathen in a mostinteresting light, and also contains an excellent example of anassociation of the kind here recommended. 

IV. _You can make your influence felt in behalf of the poor. _ Byfrequenting the abodes of poverty and distress, you may administer tothe wants of the afflicted, and call into active exercise the feelingsof Christian sympathy in your own bosom. By this means, also, you willbe prepared to enlist others in the same cause. Female benevolentsocieties, for assisting the poor, should be formed in all large towns;and in most places, much good may be done by forming societies forclothing poor children, to enable them to attend Sabbath-schools. Butperhaps there is no way in which you can do so much for the poor, as byassisting them with your own hands, in their afflictions, and aidingthem by your advice. Be careful, however, that you do not make them feelthat you are conferring an obligation. 

There is, at the present day, a very erroneous impression abroad, inrelation to the poor. Many wealthy people, and many in moderate butcomfortable circumstances, seem to think God has given them theirproperty solely for their own gratification. Go to their houses, and youwill find their tables groaning with luxuries, their rooms garnishedwith costly furniture, and their persons decorated with finery. But, ifyou ask them for a small contribution for suffering poverty, you willperhaps be compelled to listen to a long complaint against theimprovidence of the poor; their want of industry and economy; andpossibly be put off with the plea, that supplying their necessities hasa tendency to make them indolent, and prevent them from helpingthemselves. This may be true to some extent; for intemperance hasbrought ruin and distress upon many families, and we cannot expecteither industry, economy, or any other virtue, in a drunkard. But thisis far from being a full view of the case. I know there is muchsuffering even among the virtuous poor. Sickness and misfortune oftenbring distress upon deserving people. 

The only way we can realize the sufferings of the poor is to supposeourselves in their situation. Let a wealthy gentleman and lady, withfive or six small children, be suddenly deprived of all their property, and compelled to obtain a support for their family by daily labor, andthe lowest employments. Would they think they could live comfortablyupon perhaps no more than seventy-five cents a day, as the proceeds ofthe husband's labor? Yet such is the situation of thousands of families, even in this land of plenty. I have myself recently met with families ofsmall children, in the severity of winter, destitute of clothingsufficient to cover them, and without shoes. And, upon inquiry intotheir circumstances and means of support, I could not see how theparents could make any better provision. Again; ever supposing that thewretchedness of the poor is brought upon them by their own vices, is itagreeable to the spirit of Christ to refuse to relieve their distresses?Has not sin brought upon us all our wretchedness? If the Lord Jesus hadreasoned and acted upon this principle, would a single soul have beensaved? But, he has commanded us to be merciful, _even as our Fatherwhich is in heaven is merciful_. And how is he merciful? "He is kindunto the _unthankful_ and to the _evil_. " Again; "If any man have notthe spirit of Christ, he is none of his. " And are we to suppose that thepoor in our day are any worse than they were when Christ was upon earth?Yet we find him frequently exhorting the rich to give to the poor. Thisis one of the most common precepts of the New Testament. Indeed, ourLord has greatly honored the poor, in appearing himself in a conditionof extreme poverty. At his birth, his parents could provide him nobetter bed than a manger; and while wearing out his life in the serviceof a lost world, he had no place to lay his head! Yet, poor as he was, he has set us an example of giving. At the last supper, when he toldJudas, "That thou doest, do quickly, " his disciples supposed he had senthim to give something to the poor. From this we may safely infer that hewas in the habit of frequently doing so. For what else could havebrought this thought to their minds?

A Christian has nothing that is his own. He is but the steward of God'sproperty. By withholding it, when the kingdom of Christ or the wants ofthe suffering poor require it, and spending it in extravagance, orhoarding it up for himself and family. He _robs God. _

But, even on the principle upon which the world acts, shall we neglectthe suffering of a deserving woman, because her husband is intemperateand vicious? Or, should we suffer the children to grow up withoutinstruction, in ignorance and vice, because their parents are vicious?Be, then, my dear sister, the devoted friend of the poor; and seek torelieve distress wherever you find it, or whatever may be its cause. 

V. _You may make your influence felt in the cause of temperance. _ Afalse delicacy prevails among many ladies, in relation to this subject. They seem to think that, as intemperance is not a common vice of theirown sex, they have no concern with it. But this is a great mistake. Noportion of society suffers so much from the consequences of intemperanceas females. On them it spends its fury. My heart sickens when Icontemplate the condition of the drunkard's wife. I turn from thepicture with horror and disgust. But, is there no danger that femalesthemselves may become partakers of this monstrous vice? My soul wouldrejoice if it were so. But every town, and village, and hamlet, furnishes evidence to the contrary. Even while I am writing, I canalmost hear the groans of a woman in an adjoining house, who is just onthe borders of the drunkard's grave. But, independent of this, it isscarcely possible to dry up the secret elements of this wastingpestilence, without the aid of _female influence_. I have no doubt, ifthe curtain were lifted from the domestic history of the pastgeneration, it would appear that most of the intemperate appetites whichhave exerted such a terrific influence upon society were formed in thenursery. But, besides the formation of early habits, females exert acontrolling influence over the public sentiment of the social circle. Here is the sphere of your influence. If young ladies would, with oneconsent, set their faces against the use of all intoxicating liquors, their influence could not fail to be felt throughout society. Makeyourself thoroughly acquainted with the subject, and lose no opportunityof advocating the cause in every circle in which you move; or, of doingwhatever is right and proper for a lady to do, in advancing it. 

VI. _You may make your influence felt in every circle in which youmove, by directing conversation towards profitable subjects. _ Here thehonor of your Master is concerned. There is a lamentable tendency, evenamong professors of religion, when they meet for social intercourse, tospend, their time in light and trifling conversation. The consequenceis, they bring leanness upon their own souls; and if any impenitentsinners witness their conduct, it helps to rivet upon them their carnalsecurity. "Let your conversation be as it becometh the gospel. " Andremember, Christ has declared that _every idle word_ shall be broughtinto judgment. "Seeing, then, that all these things shall be dissolved, what manner of persons ought we to be, in all holy conversation andgodliness. "

VII. _You may make your influence felt in bringing people within thesound of the gospel. _ There are multitudes in this land of gospel lightwho live like the heathen. They do not appreciate the privileges whichthey might enjoy. They live in the habitual neglect of public worship, and the means of grace. This is especially the case with the poor inlarge towns. Poverty depresses their spirits, and they seem to feel that"no man cares for their souls. " It is impossible to conjecture how muchgood one devoted female may do, by gathering these people into places ofworship. A lady can much more readily gain access to such families thana gentleman; and, by a pleasing address, and an humble and affectionatedemeanor, she may secure their confidence and persuade them to attendpublic worship. In this way she may be the means of saving their souls. 

VIII. Lastly. _You may make your influence directly felt by theimpenitent. _ That it is the duty of Christians to warn impenitentsinners of their danger, and to point them to the "Lamb of God, whichtaketh away the sin of the world, " will appear from severalconsiderations:--

1. The Apostle Peter says, "Christ suffered for us, _leaving us anexample that we should follow his steps_. " Let us, therefore, inquirewhat was his example, with reference to the subject underconsideration? The spirit of Christ, in the great work of redemption, manifests itself in COMPASSION FOR SINNERS, and ZEAL FOR THE GLORY OFGOD. "While we were yet sinners, Christ died for us. " And in the nearprospect of his agonies, his prayer was, "Father, glorify thy name. " Itwas that mercy might be extended to the guilty, consistently with thehonor of God, that he laid down his life. Behold him, deeply feeling thedishonor done to God by ungrateful and rebellious men, constantlyreproving sin, weeping over the impenitence and hardness of heart of hiscountry-men, and even exerting his power to drive out those who wereprofaning the temple. And he says, "If any man will come after me, lethim deny himself and take up his cross and _follow_ me. " To _follow_Christ is to imitate his example. Hence, unless we follow Christ, in hisgeneral spirit, we have no right to be called after his name. And thiswe must do _to the extent of our ability_, and at the expense of anypersonal sacrifice, not excepting, if need be, even _our own lives_. This is the true spirit of the gospel; and if it were carried out in thelife of every professor of the religion of Jesus, the millennial glorywould soon appear. 

2. _We are required to love God with all our heart, soul, mind, andstrength. _ When we love a friend we are careful of his honor. If we hearhim defamed, or lightly spoken of, or see him ill-treated, it gives uspain. We take part with him, and vindicate his character. But we see Goddishonored, and his goodness abused, continually. Multitudes ofimpenitent sinners around us habitually cast off his authority, andrefuse to honor him as the moral governor of the universe. What can wedo more for his honor and glory than to reclaim these rebellioussubjects of his government, and bring them back to loyalty andobedience?

3. _We are required to love our neighbor as ourselves. _ We profess tohave seen the lost condition of perishing sinners. We think God hastaken our feet from the "horrible pit and miry clay. " We profess tobelieve that all who have not embraced Christ are every moment exposedto the horrors of the second death. Can we love them _as ourselves_, andmake no effort to open their eyes to their awful danger, and persuadethem to flee from it? Said a young man, "I do not believe there is anytruth in what they tell us about eternal punishment; nor do I believeChristians believe it themselves. _If they did, they could not manifestso little concern about it. _"

4. _The business of reclaiming a lost world is committed to the Churchin conjunction with the Holy Spirit. _ It is the business of the Churchto apply "the truth" to the consciences of lost sinners. It is theoffice of the Spirit to make it effectual to their salvation. "TheSpirit and the _bride_ [the Church] say, _come_. " And even the hearer ofthe word is allowed to say, "_come_. " The Scriptures recognize theconversion of the sinner as the work of the Christian. "_He whichconverteth a sinner_ from the error of his way, shall save a soul fromdeath, and shall hide a multitude of sins. " "Others _save_ with fear;_pulling them_ out of the fire. " "Then will I _teach transgressors_ thyways, and sinners _shall be_ converted unto thee. " It is true, wecannot, of our own power, convert souls. But, if we are faithful in theuse of the means of God's appointment, he may make use of us asinstruments for accomplishing this great work. Every one who has trulycome to Christ _knows the way_, and can direct others to him. And in noway, perhaps, can the truth be rendered more effectual, than by personalapplication to the conscience. David did not understand Nathan'sparable, till the prophet said, "Thou art the man!"

As this is a plain, positive duty, it cannot be neglected with impunity. God will not bless his children while they refuse to obey him. "If Iregard iniquity in my heart, the Lord will not hear me. " You may spendall your time on your knees, while living in the neglect of a plainduty, and get no blessing. We cannot expect to enjoy the presence ofGod, while we refuse to point sinners to Christ. It is probable that theneglect of this duty is one of the principal causes of spiritualbarrenness in the church. If, then, Christians wish their own heartsrevived, they must try to persuade others to come to Christ. "He thatwatereth shall be watered also himself. " If we wish to maintain constantcommunion with God, we must live in the habitual exercise of the spiritof Christ. 

But many Christians content themselves with speaking to the impenitentwhenever they meet them under favorable circumstances, in the ordinaryintercourse of life. This is a duty; but it does not appear to be the_extent_ of duty. It is only following _part_ of the example of Christ. He _came_ "_to seek_ and to save that which was lost. " "He _went about_doing good. " Is it not, then, the obvious duty of every one of hisfollowers, to _seek_ opportunities of conversing with the impenitentupon the great subject of their soul's salvation? We are bound to laborfor the conversion of every sinner, for whom we have an opportunity oflaboring. God requires us to _do all we can_. The primitive Christianscarried out this principle in its fullest extent. In the 8th chapter ofActs, we read that the church at Jerusalem were all scattered abroadexcept the apostles. "And they that were scattered abroad _wenteverywhere, preaching the word_. " And afterwards, in the 11th chapter, 19th verse, we hear of them as far as Phenice and Cyprus, where they hadtravelled, preaching [in the Greek _talking_] the word as they went. Itis to be particularly remarked that these, or at least most of them, were the private members of the church: for the apostles still remainedat Jerusalem. And what was the result of these joint labors of the wholechurch? Revivals of religion immediately spread all over the land ofJudea and its vicinity. And so might we see revivals spreading over thisland, and continuing, with increasing power, and multitudes of sinnersconverted, if the church, _as one_, united in Christ, would come up toher duty. Nor would it stop here. The fire thus kindled would burnbrighter and brighter, and extend with increasing rapidity, till itspread over the whole world. Should not all Christians, then, considerthemselves placed, to some extent, at least, in the situation ofwatchmen upon the walls of Zion? If they neglect to warn sinners, willthey be guiltless of the blood of souls? How can they meet them at thebar of God? Ezek. 33:1-9. 

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Few persons are aware of what they might accomplish, if they would _dowhat they can_. I once knew a young lady, who was the moving spring ofnearly every benevolent enterprise, in a town of seven or eight thousandinhabitants. The Bible Society of the town appointed a number ofgentlemen as visitors, to ascertain who were destitute of Bibles, andmake collections to aid the funds of the society. But the time passedaway in which the work was to have been accomplished, and nothing wasdone. The books were handed over to this lady. She immediately called inthe assistance of a few pious friends; and in a very short time thewhole town was visited, collections made, and the destitute supplied. She imparted life and energy to the Tract Society. She set on foot, andwith the aid of a few friends, sustained the monthly distribution. Therehad been, for some time, a small temperance society in the town; but itsmovements were slow and inefficient. She undertook to impart to it newlife and vigor. The plans and efforts which she, in conjunction with herfriends, put in operation, produced a sensation which was felt in everypart of the town, and in a few months the number of members wasincreased, from about fifty, to three hundred. 

The amazing influence of one Christian, who lives out the spirit ofChrist, is illustrated, in a still more striking manner, in the life ofa lady, who died not long since, in one of the principal cities of theUnited States. I am not permitted to give her name, nor all theparticulars of her life. But what I relate may be relied upon, not onlyas _facts_, but as far below the _whole truth_. She had been, for a longtime, afflicted with a drunken husband. At length the sheriff came andswept off all their property, not excepting her household furniture, todischarge his _grog bills_. At this distressing crisis, she retired toan upper room, laid her babe upon the bare floor, kneeled down over it, and offered up the following petition: "O Lord, if thou wilt _in anyway_ remove from me this affliction, I will serve thee _upon bread andwater_ all the days of my life. " The Lord took her at her word. Herbesotted husband immediately disappeared, and was never heard of againtill after her death. The church would now have maintained her, but shewould not consent to become a charge to others. Although in feeblehealth, and afflicted with the sick headache, she opened a small school, from which she obtained a bare subsistence; though it was often no morethan what was contained in the condition of her prayer--literally _breadand water_. She had also another motive for pursuing some regularemployment. She wished to avoid the reproach which would have arisen tothe cause of Christ from her being maintained upon the bounty of thechurch, while engaged in the system of Christian activity which sheadopted. She remembered the duty of being _diligent in business_, aswell as fervent in spirit. She was a lady of pleasing address, and of amild and gentle disposition. "In her lips was the law of kindness. " Yetshe possessed an energy of character, and a spirit of perseverance, which the _power of faith_ alone can impart. When she undertook anyChristian enterprise, she was discouraged by no obstacles, and appalledby no difficulties. She resided in the most wicked and abandoned part ofthe city, which afforded a great field of labor. Her benevolent heartwas pained at seeing the grog-shops opened upon the holy Sabbath. Sheundertook the difficult and almost hopeless task of closing these sinksof moral pollution upon the Lord's day, and succeeded. This wasaccomplished by the mild influence of persuasion, flowing from the lipsof kindness, and clothed with that power which always accompanies thetrue spirit of the gospel. But she was not satisfied with seeing thefront doors and windows of these moral pest-houses closed. She knew thatlittle confidence could be placed in the promises of men whoseconsciences would permit them to traffic in human blood. She would, therefore, upon the morning of the Sabbath, pass round and enter theseshops through the dwellings occupied by the families of the keepers, where she often found them engaged secretly in this wickedness. Shewould then remonstrate with them, until she persuaded them to abandonit, and attend public worship. In this manner she abolished almostentirely the sale of liquors upon the Sabbath in the worst part of thecity. 

She also looked after the poor, that the gospel might be preached tothem. She carried with her the numbers of those pews in the church whichwere unoccupied. And upon Sabbath mornings she made it her business togo out into the streets and lanes of the city, and persuade the poor tocome in and fill up these vacant seats. By her perseverance and energy, she would remove every objection, until she had brought them to thehouse of God. She was incessant and untiring in every effort for doinggood. She would establish a Sabbath-school, and superintend it until shesaw it flourishing, and then deliver it into the hands of some suitableperson, and go and establish another. She collected together a Bibleclass of apprentices, which she taught herself. Her pastor one dayvisited it, and found half of them in tears, under deep conviction. Shewas faithful to the church and to impenitent sinners. She would notsuffer sin upon a brother. If she saw any member of the church goingastray, she would, in a kind, meek, and gentle spirit, yet in a faithfulmanner, reprove him. She was the first to discover any signs ofdeclension in the church, and to sound the alarm personally to everyconscience. It was her habitual practice to reprove sin, and to warnsinners wherever she found them. At the time of her death, she had underher care a number of pious young men, preparing for the ministry. Theseshe had looked after, and brought out of obscurity. As soon as theirpiety had been sufficiently tested, she would bring them to the noticeof her Christian friends. She persuaded pious teachers to give themgratuitous instruction, and pious booksellers to supply them with books. In the same way, she procured their board, in the families of wealthyChristians. And she formed little societies of ladies, to supply themwith clothing. There was probably no person in the city whose deathwould have occasioned the shedding of more tears, or called forth moresincere and heartfelt grief. Her memory is still deeply cherished in theheart of her pastor. [L] He has been heard to say, that he should nothave felt as severely the loss of six of the most devoted men in hischurch. 

 [Footnote L: This was first written in 1832. He has since gone to that "better land, " where he has no doubt met the hearty greetings not only of his dear fellow-laborer, but of scores whom he has been instrumental in plucking as "brands from the burning. "]

Now, what hinders you to "go and do likewise"? It is amazing to see whatcan be accomplished by a single individual, by earnest effort anduntiring perseverance, accompanied with a simple and hearty dependenceupon God. If every member of the church would do _what he or she can_, what a tremendous shock would be felt in Satan's kingdom! What aglorious triumph would await the church! Therefore, "whatsoever thy handfindeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. "

But the work of directing sinners to Christ is one of vastresponsibility. How distressing the consequences, when the wearytraveller is directed in the wrong way! How deeply so, if his way liethrough the forest, where he is exposed, if night overtake him, tostumble over precipices, sink in the mire, or be devoured by wildbeasts! Yet, what is this, in comparison to leading astray the soul thatis inquiring for the way of salvation? "He that winneth souls is wise. "I cannot, however, pursue this subject here; but must refer you to alittle work, entitled "Friendly Counsel, " in which I have endeavored togive at length suitable directions for this work. 

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In your active efforts, several cautions should be observed:--1. _Avoidevery appearance of ostentation. _ Suppress every rising ofself-complacency, on account of what you do, and of the success whichattends your efforts. Such feelings are abominable in the sight of God;and if indulged, will make you appear contemptible in the eyes of men. The Pharisees were active in many religious duties. They made longprayers, and were so particular in outward things as to pay tithes ofthe most common herbs. They also gave to the poor. But all this they didthat they might have praise of men. They chose public places to pray;and when they were about to give anything to the poor, they caused atrumpet to be sounded before them, to give notice of their approach. Allthis was done to feed the pride of the carnal heart; and, notwithstanding their loud professions, and apparent good deeds, theheaviest curses the Lord Jesus ever pronounced were directed againstthem. Be modest, unobtrusive, and courteous, in all you do and say. Letthe love of Jesus animate your heart, and the glory of God be yourobject. Make as little noise as possible, in everything you do. Neverspeak of what you have done, unless you see that some good can beaccomplished by it. "When thou doest thine alms, let not thy left handknow what thy right hand doeth. " Keep yourself out of view, and give allthe glory of your success to God. 

2. _Great prudence and discretion are necessary in everything. _ Donothing rashly. When you have any enterprise in view, first sit down andconsider the matter seriously. Pray over it. Look at it in all itsbearings, and inquire what good will be likely to result from it. Whenyou have satisfied yourself on this point, inquire whether you havereasonable ground to hope for success. Then summon all your wisdom tocontrive a judicious plan of operations. When this is done, proceed withenergy and perseverance, till you have either accomplished your object, or become convinced that it is impracticable. Pay especial regard to thefeelings and advice of those who act with you. Keep as much in theback-ground as you can without embarrassing your efforts; and wheneveryou can do it, put others forward to execute the plans you have devised. This will save you from becoming the object of jealousy, and also serveto mortify your pride. 

3. _Be resolute and persevering. _ When satisfied you are in the way ofduty, do not be moved by the scoffs and sneers of the giddy multitude. If some good people disapprove your conduct, thinking that you attempttoo much, let it lead you to a candid and impartial reexamination ofyour course. If by this you become convinced that you are wrong, in theparticular matter in question, confess it, and change your conduct. But, if this review of the affair confirms you in the opinion that yourcourse is right, pursue it with decision and firmness. There are somewell-meaning people, of limited views, and excessive carefulness, whodisapprove of the best of measures, if they happen to be at variancewith their long-established customs; or, more frequently, if they werenot _consulted_ before the particular enterprise was undertaken. 

4. BE MUCH IN PRAYER. Upon this will greatly depend your success in allthings. Feel that of yourself you can do nothing; but that you can doall things through Christ strengthening you. Before undertakinganything, pray that God would give you wisdom to direct and strength toperform; and if it is anything in which the efforts of others will berequired, pray that he would incline their hearts to engage in the work. Before you go out on an errand of mercy, first visit your closet, andcommit yourself to the direction of the Lord. Pray that he would giveyou wisdom, courage, and discretion; and that he would keep down thepride of your heart, and enable you to do all things for his glory. 

 Your affectionate Brother. 

LETTER XIV. 

_Dress. _

 "In like manner also that women adorn themselves in modest apparel, with shame-facedness, and sobriety; not with broidered hair, or gold, or pearls, or costly array. "--1 TIM. 2:9. 

MY DEAR SISTER:

We are required to do _everything_ to the glory of God. Your firstinquiry, then, in relation to dress, must be, "_How can I glorify God inmy apparel?_" I know of no other way than by making it answer just theend for which it was originally designed. In the third chapter ofGenesis, we learn that the object of dress, when first instituted, wasto provide a decent covering for our bodies. It was the shame broughtupon man by transgression which made this covering necessary. And, it isundoubtedly in consequence of sin, that the elements have been turnedagainst him, so as to make clothing a necessary defence against thehostile influence of heat and cold. The immediate discovery of theirnakedness, by our first parents, after their disobedience, is probablyintended to show the nakedness and shame which sin has brought uponour souls; and the consequent exposure to the hostile elementsaptly represents the exposure of the naked soul to the wrath ofGod. The invention of fig-leaf aprons may perhaps represent theself-righteousness of the carnal heart. Impenitent sinners are alwaysseeking out some invention of their own, by which they expect to besaved from the consequences of sin. But all their self-righteousnesswill be no better defence against the storms of God's wrath, thanfig-leaf aprons against the withering influence of a vertical sun, orthe perpetual frosts of the arctic regions. The coats of skin, which theLord made for our first parents, were perhaps designed to represent therighteousness of Christ, with which he would clothe his people. Thisopinion appears the more probable, from the common use of this figure, when the righteousness of Christ is spoken of, as imputed to Christians:"He hath _clothed_ me with the _garments of salvation_, he hath_covered_ me with the _robe_ of righteousness. " "And to her [the church]was granted, that she should be arrayed in fine linen, clean and white;for the linen is the righteousness of the saints. " "For in this wegroan, earnestly desiring to be _clothed upon_ with our house which isfrom heaven; if so be that being _clothed_, we shall not be found_naked_. For we that are in this tabernacle do groan, being burdened:not for that we would be unclothed, but clothed upon. " "And being foundin him, not having mine own righteousness, which is of the law, but thatwhich is through the faith of Christ, the righteousness which is of Godby faith. " The real design of clothing, then, may be summed up in thefollowing particulars: 1. A modest covering for our bodies. 2. A defenceagainst the hostile elements. 3. An acknowledgment of our spiritualnakedness and exposure to the wrath of God; and our need to be clothedwith the righteousness of Christ. Whenever we pervert it from theseends, to the gratification of our pride or vanity, we not only do notglorify God therein, but we commit actual sin. 

A few things are necessary to be observed, in relation to yourapparel:--1. _All that you have is the Lord's. _ You have nothing butwhat he has given you; and this you have solemnly promised to employ inhis service. You have no right, therefore, needlessly to squander itupon your person. The apostle Paul, in the text quoted at thecommencement of this letter, directs women to adorn themselves withmodest apparel; and forbids the wearing of costly ornaments and jewelry. The apostle Peter also repeats the same exhortation. The love of finerydisplayed by many of the females of our congregations, some of whom areprofessors of religion, is directly at variance with these passages ofScripture. But, if the Bible had been entirely silent on the subject, Icannot see how Christians could reconcile so much needless expense upontheir persons with the spirit of benevolence which the gospel breathes, when so many millions of precious souls are perishing without anyknowledge of the only way of salvation, or while so many around them aresuffering from penury and want. This is certainly contrary to the spiritof Christ. He who, for our sakes, became poor; who led a life ofself-denial, toil, and suffering, that he might relieve distress, andmake known the way of salvation, --could never have needlessly expendedupon his person what would have sent the gospel to the destitute, orsupplied the wants of poverty. Extravagance in dress is, therefore, obviously inconsistent with the Christian character. But, no preciserule can be laid down in relation to this matter. It must be left to thesober judgment of Christians, and a sanctified conscience will readilydiscern the bounds of propriety. By asking yourselves two or threequestions, whenever you think of purchasing a new article of dress, youmay very easily decide upon the path of duty. "Do I need this? Is itnecessary for my comfort, or for my decent appearance in society? Can Iglorify God in wearing it?"

2. _Your time is the Lord's. _ You have no right to waste it in uselessattention to dress. One of the greatest evils of the present extravagantmodes of dress is, that so much precious time is consumed at the toilet. I have already shown the value and importance of time, and theobligations of Christians to spend it in the most profitable manner. Ineed not here advance any new arguments to show that, if you spend anymore time than is necessary in the adjustment of your apparel, you sinagainst God. 

3. _It is the duty to pay some regard to personal appearance. _ AChristian lady, by making herself a _slattern_, brings reproach upon thecause of Christ, instead of glorifying God. The apostle enjoins uponwomen to adorn themselves with _modest_ apparel. Modesty signifies_purity of sentiment and manners. _ When this idea is applied to dress, it immediately suggests to the mind a neatness, taste, and simplicity ofdress, alike opposed both to extravagance and finery, and to negligenceand vulgar coarseness. The exercise of a refined taste, in theadaptation and adjustment of apparel, may also be justified by theanalogy of nature. Look abroad over the landscape, and see with whatexquisite taste God has clothed the flowers of the field. There is asymmetry of proportion, a skilfulness of arrangement, and a fitness andadaptation of colors, which strike the eye with unmingled pleasure. Andif God has shown a scrupulous regard to the pleasure of the eye, we maydo the same. This opinion is also confirmed by the practical influenceof the gospel. This is particularly observable among the poor in our ownland. Just in proportion as the religion of Jesus prevails among thisclass of people, you will see a scrupulous attention to personalappearance. By this, I do not mean the _pride of appearance_; but adecency, modesty, and propriety, opposed to negligence, coarseness, andvulgarity. But this is more strikingly manifest among those people whohave been but recently raised, by the influence of the gospel, from thelowest depths of heathenism. Of this, you will be convinced by examiningthe history of the missions among the North American Indians, and theSouth Sea Islands. The same principles will also apply to equipage andhousehold arrangements. Such regard to comfort and decency ofappearance as will strike the eye with pleasure, and shed around an airof cheerfulness, doubtless contributes to moral improvement, and is notonly authorized, but required, by the spirit of the gospel. 

But this is a dangerous point. There is such a tendency in the humanmind to mistake gayety and extravagance for neatness and propriety; andso much temptation to the indulgence of pride and vanity, that you haveneed of constant watchfulness, that in no respect your heart may leadyou astray in this matter. You ought to make it a subject of dailyprayer. 

4. _Have a regard to health. _ The duty of using all proper means for thepreservation of health, I have already considered. Among these means, attention to dress is not the least important. Great care should alwaysbe taken that it be suited to the season, and a defence against theinclemency of the weather. This is a Christian duty; and any pride ofappearance, or carelessness of habit, which leads you to neglect it, is_sin_. But, above all things, avoid the compression of any part of thebody, for the purpose of improving the appearance. This is a mostpernicious practice. It is astonishing that intelligent ladies can soblindly follow the mandates of fashion, as to indulge a habit sodestructive of comfort and life. There is no part of the system, noteven the extremity of a limb, which can suffer violent compression, without interrupting the regular circulation of the blood. But, whenthis pressure is about the chest, the effect is most destructive. Thelungs, subject as they are to alternate distension and compression, fromreceiving and discharging both the blood and the breath, require themost perfect freedom. But when the chest is so compressed as to preventthe free play of the lungs, the whole system of respiration andcirculation is deranged. The consequences are, shortness of breath, faintness, impeded circulation, producing listlessness and languor; andinclination of the blood to the head, producing headache anddistressing dizziness. And, if this course is long persisted in, destruction of health is the inevitable conscience; and often the poordeluded victim of a barbarous fashion pays the forfeit of her life. Ihave heard of many cases of death from this cause; three of whichoccurred _in one family_, within the circle of my acquaintance. I needuse no argument, then, to convince a Christian lady, that it is her dutyto avoid this species of conformity to the world. I can regard it in noother light than a palpable violation of the sixth commandment. 

5. _Do not make too much of the matter of dress. _ It is our duty toavoid every species of conformity to the world which requires thesacrifice of religious principle. But, in things indifferent, we areallowed to conform to the customs of society. I do not think there ismuch danger of observing excessive plainness of apparel; but there isdanger of making so much account of it as to cultivate a self-righteousspirit. It is remarkable that in almost every system of false religion, precise forms of dress are prescribed; especially for those who aredevoted to what is termed a _religious life_; whereas, in the Bible, itis left to be regulated by the general principles and spirit ofChristianity, with an occasional caution against extravagance; and itdoes not appear that Christ and the apostles and the early Christiansadopted any peculiarity of dress. From the description given of thewardrobe of our Saviour, it is probable that he wore the common dress ofa religious teacher. There is such a thing as a pride of singularity;and this is often manifested in the preparation and adjustment of thewardrobe. Satan is ever on the alert, to observe the bent of the mind, and carry it to extremes. Be not ignorant of his devices. Watch andpray, that you enter not into temptation. 

 Your affectionate Brother. 

LETTER XV. 

_Social and Relative Duties. _

 "All things whatsoever ye would that men should do to you, do ye even so to them. " MATT. 7:12. 

MY DEAR SISTER, We are formed for society; and whoever refuses social intercourse withhis fellow-beings, and lives to himself, violates an established law ofnature. But the operation of this general principle creates thenecessity of particular laws for the regulation of that intercourse. Hence, a numerous train of duties arise out of our social relations. Andthose duties enter more or less into the common concerns of life, according as these relations are more or less remote. The first relationwhich the Lord has established among men, is that of the _family_. Thiswas established in Paradise; and it has been preserved, in all ages ofthe world, and in all countries, with more or less distinctness, according to the degree of moral principle which has prevailed. TheScriptures are very particular in describing this relation, as itexisted in the patriarchal ages. It has its foundation in the fitness ofthings; and hence the duties arising out of it are very properly classedas _moral_ duties. Of such consequence does the Lord regard thisrelation, that he has given it a place in the decalogue. Three of theten commandments have particular reference to the family relation. Fromthe first institution of this relation, we learn that the father andmother are to constitute the united head of the family. "_They twainshall be one flesh. _" Authority is therefore doubtless vested in themboth, to exercise jointly. But, since the fall, when mankind becameperverse and self-willed, the nature and fitness of things seem torequire that there should be a precedence of authority, in case of adivision of the united head. This precedence, the Scriptures clearly anddistinctly point out. One of the curses pronounced upon the woman, afterthe fall, was, that her husband should rule over her. This principle wascarried out in the families of the patriarchs. The apostle Peter says, that the holy women of old adorned themselves with a meek and quietspirit, and were in subjection to their own husbands: and particularlynotice the conduct of Sarah, the mother of the Jewish nation, who_obeyed_ Abraham, calling him lord. The same principle is repeatedlytaught in the New Testament. "Wives, submit yourselves unto your ownhusbands, as unto the Lord. " "As the Church is subject unto Christ, solet the wives be to their own husbands in everything. " "Let the wife seethat she reverence her husband. " "Likewise ye wives be in subjection toyour own husbands. " There can be no room for doubt, then, on thissubject. But, where Christian principle prevails with both parties, there will be rarely, if ever, occasion to exercise this authority. 

The fifth commandment teaches the duty of subordination to the head ofthe family, not only on the part of the children themselves, but ofevery member of the household. So far as the general interests of thefamily are concerned, persons residing in it are regarded in the samelight as children; subject to all its laws, rules and regulations. Thusthe Lord speaks of Abraham: "I know him that he will command hischildren _and his household_ after him, and they shall keep the way ofthe Lord. " The principle is here recognized, that Abraham had a right to_command_, not only his own children, but all his household. And thesame may also be inferred from the language of the fourth commandment. It is addressed to the head of the family, and enjoins upon him to seethat no labor is performed on the Sabbath, by any of his household, noteven excepting the _stranger_ that is within his gates. 

The duty of the younger members of the family to respect the elder, maybe inferred, --1. From the nature and fitness of things. The elderbrethren and sisters are the superiors of the younger, in age andexperience, and generally in wisdom and knowledge. They are betterqualified to take the lead, and therefore entitled to respect anddeference. 2. The same thing may also be inferred from the precedencealways given in Scripture to the first-born. 

But the great household duty is LOVE. If this is properly discharged, itwill set all other matters right. If this is wanting, there will be alack of everything else. The Scriptures insist upon the duty ofbrotherly love. "Behold, how good and how pleasant it is for brethren todwell together in unity!" Christ, in his sermon on the mount, severelyrebukes the indulgence of anger, and the want of kindness and courtesyamong brethren. And the apostle John says, that "whosoever hateth hisbrother, is a murderer. " A kind, tender-hearted, affectionate, andpeaceful temper, should be maintained, in all the intercourse ofdifferent members of the same family. 

But as mankind began to multiply, it became necessary that the socialrelations should be extended. A number of families, residing near eachother, formed a neighborhood, or community. This gave rise to the newrelation of neighbor, from the necessity of intercourse betweenfamilies. This was again extended, to the formation of nations andkingdoms. But all these various relations are subject to the same greatlaws as those of the family; for they have grown out of them. The sameprinciple which requires subordination to the head of the family, requires also deference to the elders of a community, and subordinationto the rulers of the nation. And the same principle which requires theexercise of kindness, gentleness, meekness, forbearance, condescensionand love, between the members of the same family, requires the exerciseof similar dispositions between individuals of the same community andnation. The principle is also still farther extended, embracing thewhole world as one great family; and requiring the exercise of love andthe practice of benevolence towards all mankind. "Submit yourselves toevery ordinance of man, for the Lord's sake. " "Thou shalt love thyneighbor as thyself. "

But, in consequence of the fall, another most interesting relation hasbeen established. Out of this apostate world, God has chosen himself afamily. Of this family, Christ is the head, and his people are themembers. Here are the same relations as in the natural family; but theyare different in their nature. They are spiritual, and, of course, ofhigher obligation. We are required to love Christ more than father ormother. And the Lord Jesus says with emphasis, "This is my commandment, that ye love one another. " I have no doubt that, when grace is in fullexercise in the heart, the brotherly love which Christians exercisetowards one another is far stronger than the natural affection whichexists between brothers and sisters of the same family. 

From this general view of the social relations, we may gather thefollowing rules of conduct:

1. Endeavor to render to all the members of the family in which youreside just that degree of deference and respect which belongs to them. Conscientiously regard the rules and regulations introduced by the headof the family, unless they are contrary to the word of God. In such caseyou should leave the family; because your relative duties wouldinterfere with your duty to God. [M] Remember, it is in the domesticcircle where your character is to be formed. It is here that yourdisposition is to be tried, and your piety cultivated. Endeavor, then, to maintain, in your family intercourse, the same dignity and proprietyof deportment which you wish to sustain in society. Never descend toanything at the fireside which you would despise in a more extendedcircle. Bring the most minute actions of your daily life to the test ofChristian principle. Remember that, in the sight of God, there are no_little sins_. The least transgression is sufficient to condemn the soulforever. "He that offendeth in one point is guilty of all. " Especiallyavoid the indulgence of a selfish disposition. It is both unamiable andunchristian. Be always ready to sacrifice your own feelings, when by sodoing you can give pleasure to others. Study the wishes and feelings ofothers, and prefer them to your own. Manifest a disinterestedness offeeling. Strive to be helpful to others, even at the expense of personalfeeling and interest. "Look not every man on his own things, but everyman on the things of others. " "Charity seeketh not her own. " Be kind toall; respectful towards superiors, courteous to equals, andcondescending to inferiors. Be particularly careful not to trample uponthe feelings of servants. Nothing can be more unamiable. If youcultivate these dispositions and principles of action habitually, in thedomestic circle, they will become so natural and easy as to flow outspontaneously in every circle in which you move. And this will callforth the love and esteem of all your acquaintance. It will bring honorupon your profession, increase your influence, and thereby enable you todo more for the glory of God. 

 [Footnote M: This direction would not be proper for a minor, in her father's house, or in the place provided by a guardian. In such cases, it would be duty to remain, and submit to the penalty of disobedience; remembering that it is a blessing to be persecuted for righteousness' sake. ]

2. _There are special duties growing out of your relation to thechurch. _ Some of these I have considered in former letters. But I haveparticular reference now to _social_ duties. You are to regard all themembers of the church as brothers and sisters. You are to love them justin proportion as they are like Christ. It is the appearance of the imageof Jesus, alone, in our Christian brethren, which can call forth thespiritual exercise of brotherly love. I say the _appearance_ of theimage of Christ, because we may be deceived as to the existence of thatimage in the hearts of others, and yet our love may be as sincere andfervent as if the image were genuine. No Christian duty is more insistedon in Scripture than brotherly love. It is repeatedly enjoined by ourLord and his apostles. It is so essential a part of the Christiancharacter, that it is mentioned by the beloved disciple as one of theprincipal evidences of the new birth. Now, how do we manifest our loveto our brothers and sisters? We delight in their society. We love tomeet them, to talk about each other's interests, and the interests ofthe family in general. So, if you love your brethren and sisters in thechurch, you will delight in their society; you will love to meet withthem, to interchange kind offices; to talk of the difficulties, trials, hopes, fears, joys, and sorrows, of the way to the heavenly Canaan; andto speak of the interests of the great spiritual family to which youbelong. Hence, I argue the duty of social intercourse among Christians. But, it is to be greatly feared that the real object of such intercourseis too frequently overlooked. How often do Christians meet, and talkabout "trifles light as air, " without once speaking of subjects which, according to their profession, lie nearest their hearts. This ought notso to be. It is a sinful conformity to the spirit of the world. Thegreat object of social intercourse among Christians should be, topromote brotherly love and Christian fellowship. And how can these endsbe answered, when their conversation is altogether about the affairs ofthe world? I do not say that it is wrong to talk about these things. Thesmallest matters claim a portion of our attention. But it is wrong tomake them the principal topics of conversation, to the exclusion ofheavenly things. When we do speak of them, it should be with some goodend in view; and our conversation should always be seasoned by theapplication of Christian principle to all subjects. 

In addition to the general obligation of social intercourse amongChristians, there are some particular duties which they owe to oneanother. They are to exercise mutual forbearance and tenderness towardseach other's faults, and, at the same time, to watch over and admonishone another. Whenever you see a brother or a sister out of the way, itis your duty, with meekness, tenderly and kindly to administer reproof. "If a man be overtaken in a fault, ye which are spiritual restore suchan one in the spirit of meekness. " "With all lowliness and meekness, with long-suffering, _forbearing one another in love_. " In all cases, where one is to be selected for the performance of a particular duty, which may seem to confer honor, prefer others to yourself. "In honorpreferring one another. " "In lowliness of mind, let each esteem otherbetter than themselves. " "Yea, all of you, be subject one to another, and be clothed with humility. " "Submitting yourselves one to another inthe fear of God. " Yet, do not carry this principle so far as to refuseto act where duty calls. A disposition to be backward in such matters isoften a serious hindrance to benevolent effort. Be always ready toengage in any enterprise for doing good; but prefer the office whichrequires the most labor with the least honor. Christians ought also totake delight in assisting each other; and to feel personally interestedin each other's welfare. In short, the feeling that pervades the churchshould be preeminently a FAMILY FEELING. 

3. _There are also some special duties growing out of your relations togeneral society. _ Be ever ready to interchange kind offices with everyone who maintains a decent moral deportment; and be kind andcompassionate, even to the vicious, so far as you can, withoutassociating with them on terms of equality. By this means you may winthe affections of impenitent sinners, and thereby secure their attentionto direct efforts for the salvation of their souls. But, you shouldnever suffer your feelings of complacency and good-will towards thosewho are destitute of piety, to lead you to conform to the spirit of theworld which influences their conduct. Your social intercourse with themshould be regulated upon this principle. Never go any farther into theirsociety than you can carry your religion with you. "Be not conformed tothis world. "

4. _Although it be your duty to visit, yet, in this matter, be carefulto be governed by religious principle. _ There is, in the human mind, atendency to run into extremes in everything. Against this you needespecially to be on your guard in social intercourse. When visiting isexcessive, it dissipates the mind, and unfits it for any laboriousemployment. When this state of mind becomes habitual, a person is nevereasy except when in company. The most vigorous mind may thus be renderedcomparatively inert and powerless. But, on the other hand, by shuttingyourself out from society, you will dry up the social feelings of theheart; you will acquire a monkish love of solitude; and your temper willbecome soured towards your fellow-beings. You must therefore give tovisiting its proper place in the routine of Christian duty. That placeis just the one which it can occupy without encroaching upon moreimportant duties. It should be the Christian's _recreation_. Seasons ofrelaxation from the more laborious duties of life are undoubtedlynecessary; and I know of nothing which can better answer this end thanthe intelligent and pious conversation of Christian friends. Yourfriends have claims upon your time and attention. But, these claims cannever extend so far as to encroach upon more important duties, or toimpair your ability to do good to yourself and others. As soon as youdiscover a secret uneasiness, when out of company, or whenever you findthat the demands of the social circle have led you to neglect otherduties, it is time to diminish the number of your visits. But do not, onsuch occasions, violate Christian sincerity, by inventing excuses tosatisfy your friends. Tell them plainly your reasons, and if they arereally what they profess to be, they will see the propriety of yourconduct, and be satisfied. 

5. _Never go into company where the spirit and maxims of the worldpredominate. _ I know this will cut you off from a large portion ofsociety, yet, I believe it to be a rule founded upon the word of God. Ifwe would not be conformed to the world, we must not follow its maximsnor partake of its spirit. I know it is often said we should go intosuch society for the purpose of exerting a religious influence. But thepractical result is directly the contrary. The spirit which prevails insuch company is destructive of all religious feeling: it freezes up thewarm affections of the Christian's heart. The consequence is, he isashamed to acknowledge his Master, and avow his principles, where theprevailing current is against him. He therefore moves along with it, tothe injury of his own soul, and the wounding of his Master's cause. Hisworldly companions see no difference between his conduct and their own;and conclude, either that all is right with themselves, or that he is ahypocrite. Large parties, as a general rule, are unfriendly to thehealth both of body and soul. The most profitable kind of socialintercourse is the informal meting of small circles, of which asufficient number are pious to give a direction and tone toconversation. 

6. _When in company, labor to give a profitable direction toconversation. _ If there are elder persons present, who introduce generaldiscourse of a profitable character, let your words be few. It isgenerally better, in such cases, to learn in silence. When anopportunity offers, however, for you to say anything that will addinterest to the conversation, do not fail to improve it. But let yourideas be well conceived, and your words well chosen. "A word fitlyspoken is like apples of gold in pictures of silver. " The interest ofconversation does not depend so much upon the multitude of words, asupon the matter they contain, and their appropriateness to the subject. But, when no other person introduces profitable conversation, take itupon yourself. If you will study to be _skilful_ in the matter, you mayturn any conversation to good account. This was one of the peculiarbeauties of our Saviour's discourse. Whatever subject was introduced, heinvariably drew from it some important lesson. If you are on the alert, you may always give a proper turn to conversation in this way. I do notsay that conversation should always be exclusively religious. But itshould be of a kind calculated to improve either the mind or heart, andit should at all times partake of the savor of piety. "Let your speechbe always with grace, seasoned with salt. " No proper opportunity, however, should be lost, of making a direct religious impression. If thesolemn realities of divine things were always present to our minds, asthey ought to be, we should never be at a loss to speak of them in abecoming manner. When you meet with persons who are living without hope, lose no proper occasion to warn them of their danger, and show them thesinfulness of their lives, and the guilt of rejecting the Saviour. Butthis should be done as privately as possible. Speaking to them abruptly, in the presence of company, often has a tendency to provoke opposition, and harden them in sin. However, this caution is not always necessary. If there is much tenderness of conscience, admonition will be wellreceived, even in the presence of others. Great care should be taken, onboth sides, that you neither injure them by your imprudence, nor neglectyour duty to their souls, through excessive carelessness. Study wisdom, skilfulness, and discretion, in all things. 

7. _Set your face against the discussion of the characters of those whoare absent. _ This is a most pernicious practice, quite too prevalent atthe present day. I would have you avoid, as much as possible, speakingeven of the good qualities of those who are absent, for two reasons: 1. I see no good likely to result from it; therefore it must be anunprofitable method of spending time. 2. It leads us to speak also oftheir faults, so as to give their whole characters; and this is evilspeaking. Never allow yourself to say anything to the disadvantage ofany person, unless your duty to others may require it. This, however, will rarely happen; but it may sometimes be your duty to caution othersagainst being ensnared by one whose character you know to be bad. TheScriptures condemn backbiting and evil speaking in the most pointedterms. "Speak not evil one of another, brethren. He that speaketh evilof his brother, speaketh evil of the law. " "Speak evil of no man. " "Letall bitterness, and wrath, and anger, and clamor, and _evil speaking_, be put away from you. " "Debates, envyings, wrath, strifes, _backbitings_, _whisperings_, swellings, tumults. " "_Whisperers_, _backbiters_, haters of God, despiteful. " Here we see how the Lordregards this sin; for he has classed it with the exercise of the mostabominable passions of the human heart. Yet, how common is it forprofessors of religion to speak freely, and without reserve, of thecharacters of others, and even of their own brethren and sisters in thechurch. This is a great sin, and it is productive of much evil in thechurch and in society. It creates heart-burnings, jealousies, andstrife; and furnishes employment for _tale-bearers_, that mostdespicable set of mischief-makers. But this sin is often committedwithout saying anything directly against another. A sly insinuation isoften productive of more mischief than direct evil speaking. It leaves avague, but strong impression upon the mind of the hearer, against thecharacter of the person spoken of; and often creates a prejudice whichis never removed. This is most unjust and unfair, because it leaves thecharacter of the injured person resting under suspicion, without hishaving an opportunity to remove it. This is probably what the apostlemeans by _whisperers_. Solomon, also, speaking of the naughty person andwicked man, says, "He _winketh with his eyes_, he _speaketh with hisfeet_. " "He that _winketh with the eye_ causeth shame. " How often do wesee this winking and speaking by gestures and knowing looks, when thecharacters of others are under discussion! Open and unreserved evilspeaking is unchristian; but this winking and speaking with the feet ismean and dishonorable. Whenever you perceive a disposition to makeinvidious remarks about others, refuse to join in the conversation, andmanifest your decided disapprobation. "The north wind driveth away rain;so doth an angry countenance a backbiting tongue. " Bear in mind thewords of the apostle James: "If any man among you seemeth to bereligious, and _bridleth not his tongue_, but deceiveth his own heart, this man's religion is vain. " So you see the habitual indulgence of thissin will cut off the hope of the loudest professors. 

8. _Avoid speaking of yourself. _ When any person makes himself and hisown affairs the principal topics of conversation, he shows himself to besupremely selfish, and ridiculously vain. It is also treating otherswith great disrespect: as though one's self were of more consequencethan the whole company. Endeavor to keep yourself as much as possibleout of view, and to direct the thoughts and conversation of the companyaway from personal affairs, to intellectual, moral and religioussubjects. But, when any of your friends make known their difficulties toyou, manifest an interest in their affairs, sympathize with them, andrender them all the assistance in your power. 

9. _Never indulge a suspicious disposition. _ Many persons destroy theirown peace, and gain the ill-will of others, by the exercise of thisunhappy temper. You have no right to think others dislike you, untilthey have manifested their dislike. Accustom yourself to reposeconfidence in your associates. It is better to be sometimes deceived, than never to trust. And if you are always jealous of those around you, be sure you will soon alienate their affections. In your intercoursewith others of your own age and sex, be willing always to advance atleast half way, and with those whose habits are very retiring, you mayeven go farther. Many persons of sterling worth have so low an opinionof themselves, as to doubt whether even their own equals wish to form anacquaintance. "A man that hath friends must show himself friendly. "Always put the best construction upon the conduct of others. Do notattach more meaning to their language and conduct than they properlyexpress. If at any time you really believe yourself slighted, take nonotice of it. Yet be careful never to intrude yourself into societywhere you have good reason to believe your company is not desired. 

10. _Be cautious in the formation of intimate friendships. _ Christiansshould always regard one another as friends. Yet peculiar circumstances, together with congeniality of sentiment and feeling, may give rise to apersonal attachment much stronger than the common bond which unites allChristians. Of this, we have a most beautiful example in the case ofDavid and Jonathan. This appears to be a perfect pattern of Christianfriendship. They both doubtless loved other pious people. But there wasexisting between them a peculiar personal attachment. Their souls were"_knit together_. " Friendships of this kind should not be numerous, andthe objects of them should be well chosen. Long acquaintance isnecessary that you may be able to repose unlimited confidence in thefriend to whom you unbosom your whole heart. Form no such friendshipshastily. Think what would have been the consequence if David had beendeceived in this friend. He would most certainly have lost his life. 

11. _Before going into company, visit your closet. _ Pray that the Lordwould so direct your steps that you may do all things for his glory;that he would enable you to spend the time profitably to yourself andothers; that he would keep you from evil speaking, levity, and foolishjesting, and every impropriety; and that he would enable you to exert areligious influence over those with whom you may meet. Be assured, ifyou go out without observing this precaution, you will return with awounded soul. 

 Your affectionate Brother. 

LETTER XVI. 

_Charity. _

 "Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. "--1 Cor. 13:4-7. 

MY DEAR SISTER:

Although I have often alluded, in the course of these letters, to thework of the Holy Spirit, and his blessed fruit in the heart and life, yet so deeply do I feel impressed with the excellency and amiablesweetness of the grace of _Charity_, that I feel constrained to commendit to your notice in a separate letter. Charity is the queen of thegraces, excelling even faith and hope, and enduring when all those giftswhich add brilliancy to the character shall cease their attractions;and, though you may not possess great personal charms, superioraccomplishments, or great powers of mind, yet if you do but "put oncharity, " you will, like the blessed Saviour, "grow in favor both withGod and man. "

The apostle calls charity the "bond of perfectness;" alluding to thegirdle of the Orientals, which was not only ornamental and expensive, but was put on last, serving to adjust the other parts of the dress, andkeep the whole together. It is a bond which holds all the Christiangraces in harmonious union, and, by keeping them together, secures apermanent completeness and consistency of character. Without thegirdle, the flowing robes of Oriental dress would present a sadappearance; hardly serving the purposes of decency. So the apostleconcludes that the most brilliant gifts and heroic actions are allnothing without charity. 

Charity, however, is not to be understood in the popular sense of_almsgiving_. It is the same word which is elsewhere rendered _love_. Itmeans a benevolent disposition of heart--love to God and good will toman, diffused through the whole character and conduct. But thedescription of charity given by the apostle relates chiefly to itsmanifestations in our intercourse with our fellow-men. My principalobject in this letter will be to apply this description so as todiscover _negatively_ what conduct is inconsistent with charity, and_positively_ the effect of charity on the human character. 

I. Charity _suffereth long_. It will endure ill-treatment, and prefersuffering to strife. It will not resent the first encroachments, butpatiently bear with injuries as long as they can be borne. If charityreigns in your heart, you will consider how many and aggravated are youroffences against God, and yet that his long-suffering bears with yourperverseness, and he is daily loading you with benefits; and shall yoube impatient of the slightest offences from a fellow worm? Consider alsohow liable you are to encroach upon the rights of others, and to trytheir patience by your infirmities. Do not, therefore, be hasty in theindulgence of hard thoughts of others, nor impatient of their faults andinfirmities. How much contention and strife might be avoided by a littleforbearance! and who is there so perfect as not sometimes to need it tobe extended toward himself? The ills of social life are greatlymitigated by the exercise of mutual forbearance; and they find no placeunder the sweet reign of charity. 

II. But charity not only _suffereth long_, but _is kind_. "It is benign, bountiful, courteous, and obliging. " But why did the apostle couplethese two dispositions together? "_Charity suffereth long_, AND ISKIND. " Evidently, because long-suffering without kindness would beunavailing. If you bear with the injuries or supposed offences ofanother, and yet suffer your mind to be soured, and your kind officesremitted, the wound will corrode and inflame, till it breaks out withtenfold violence. But benignity of temper, and the constant practice offriendly offices and benevolent actions, will disarm ill-nature, andbring the offender to see the folly of his conduct. "A soft answerturneth away wrath; and the kind treatment of an enemy will pour coalsof fire on his head. " What can be more lovely than a kind and obligingdisposition, which delights in occasions and opportunities ofcontributing to the comfort and happiness of others! This dispositionadorns with peculiar grace the female character. Solomon, describing avirtuous woman, says, "In her tongue is the law of kindness. " If youcultivate this disposition at all times, and in all places, yourpresence will add a charm to every circle; you will honor your Master;and your ability to advance his cause will be greatly enhanced. In yourefforts to do good, with the law of kindness in your lips, you canpenetrate where, without it, you could gain no admittance; and in yourexpostulations with the impenitent, you can reach the heart, by theexhibition of a kind and tender spirit, where otherwise you would berepulsed like the seven sons of Seeva, who presumptuously attempted, inimitation of Paul, to cast out devils in the name of Jesus. Especiallyis this disposition requisite in a Sabbath-school teacher. Without it, he can accomplish very little. Children cannot be won without kindness. If, then, you would be successful in this enterprise of love, cultivatea tender regard for the "little lambs, " and be kind to them whenever youmeet them. Never see a child in trouble without relieving him; or, ifyou can do no more, show your sympathy for his sufferings by such kindoffices as are within your power. 

III. Charity _envieth not_. It is not grieved but gratified to seeothers more prosperous and wealthy, more intelligent and refined, ormore holy. The extension of holiness and happiness is an object ofrejoicing to the benevolent mind, without regard to himself. 

There are some persons who are always complaining of the rich, andfretting about the aristocratic spirit of those whose rank and station, education or mental endowments, place them in any respect abovethemselves. This is a sure indication of an envious disposition. Theremay be, in these respects, some ground of complaint; but place thesepersons in the situation of those of whom they complain, and where thelatter are proud, the former would probably be aristocratic; and wherethese are aristocratic, those would be tyrannical. 

An envious disposition argues, 1. _A want of self-respect. _ If werespect ourselves, we shall not desire the factitious importance arisingfrom wealth so much as to grieve that others have more of it thanourselves; nor shall we be willing to concede so much merit to thepossession of wealth as to suspect those who have it of esteeming us theless because we have it not. 2. It argues a _want of benevolence_. Thetruly benevolent mind desires the increase of rational enjoyment, andwill therefore rejoice in the happiness of others, without respect tohis own. 3. It argues a _want of magnanimity_. The truly great willrejoice in the intellectual and moral elevation of others, as adding somuch to the sum of human excellence. But the envious person cannot bearto see any other one elevated above himself. This is the spirit thatbrought Haman to the gallows, and Satan from the seat of an archangel tothe throne of devils. 4. It argues a _narrow, selfish spirit_--_a littleand mean mind_. The law of God requires us to love our neighbor asourselves, and reason sanctions the requisition. But, the envious personwill hate his neighbor, because he is not permitted to love him lessthan himself. 

If you regard your own happiness, I conjure you to suppress the firstmotions of this vile and hateful temper; for, while indulged, it willgive you no peace. Its envenomed darts will rankle and corrode in yourbosom, and poison all your enjoyments. It is a disposition which cannever be satisfied so long as there is a superior being in the universe. It is aimed ultimately at the throne of God; and the envious person cannever be happy while God reigns. The effects of this disposition uponhuman character and happiness are strikingly illustrated in the story ofHaman, which I commend to your serious attention. Cultivate, then, thehabit of being pleased and gratified with the happiness and prosperityof others; and constantly seek the grace of God to enable you toexercise benevolent feelings toward all, but especially those who areelevated in any respect above you. 

IV. _Charity vaunteth not itself_, (or, as in the margin, ) _is notrash_--_is not puffed up_. "It does not act precipitately, inconsiderately, rashly, thoughtlessly. " Some people mistake a rash andheedless spirit for genuine zeal; and this puffs them up with pride andvain-glory, and sets them to railing at their betters in age, experience, or wisdom, because they will not fall into their views andmeasures. There is scarcely any trait of character more unlovely, especially in a young person, than self-conceit. If the youth who ispuffed up with a sense of his own consequence could but see the mingledemotions of pity and disgust which his conduct excites in the bosom ofage and wisdom, he would be filled with confusion and shame. 

You will hear such persons prating much of independence of mind. Theyhave respect to the opinions of the ancients? Not they! They think forthemselves; and form their own opinions without respect to what othershave thought, and said, and written. They would scorn to consult acommentary to assist them in determining a difficult passage ofScripture, or the writings of a learned divine, to help them out of atheological difficulty. That would be subjecting their minds to theinfluence of prejudice, or betraying a want of confidence in their owninfallible powers!--which is the last idea they would think ofentertaining. The long-cherished opinions of great, and wise, and goodmen, are disposed of with a sneer. They be influenced by great names?Not they!

You will hear them delivering their opinions, pragmatically, and withstrong assurance, on points of great difficulty, which good men of thegreatest learning and ability have approached with diffidence; andboldly advancing ideas which they suppose to have originated in thedepths of their own recondite minds, which they afterwards learn, withchagrin, are but some old, cast-off, crude theories or speculations, which had been a hundred times advanced, and as many times refuted, before they were born. But the matter appears so plain to them that theycannot imagine how any honest mind can come to any other conclusion. Hence, they are ready to doubt the piety of all who differ with them, ifnot to assume the office of judge, and charge them with insincerity orhypocrisy. Whereas, in truth, their strong confidence in their opinionsarises from having examined the subject partially and superficially, andoverlooked the objections and difficulties which readily occur to awell-balanced and discriminating mind. 

I would not, however, be understood to recommend implicit submission tothe judgment and opinions even of the greatest or even the best of men. This is Popery. The mind must be convinced before it yields assent toany position. But it would be the height of self-conceited arrogance forany person, but especially for a youth, to presume himself too wise togain instruction from the writings of men who have devoted their livesto the investigation of truth; or summarily to set aside, as unworthy ofhis attention, opinions which have been embraced by the greatest andbest of men for successive generations. Nor does it argue any uncommonindependence of mind; for, you will generally find such persons arrangedunder the banner of some one of the various schools of theology, morals, philosophy, or politics, and following on with ardor the deviouscourse of their leader receiving whatever falls from his lips as thevoice of an oracle, and running with enthusiasm into all hisextravagances. Like the vane upon the spire, that lifts up itself withproud eminence to the clouds, they are ready to be carried about byevery wind of doctrine. Whereas true independence of mind consists inweighing evidence and argument impartially, and forming a decisionindependent of prejudice, party feeling, pride of opinion, or self-will;and, when coupled with humility, it will always rejoice to receiveinstruction from any source. The person who knows himself will be deeplyhumbled under a sense of his own weakness and ignorance, and willadvance his opinions with modesty, while he treats the opinions ofothers with becoming respect. 

V. Again, Charity _doth not behave itself unseemly_. It does notdisregard the courtesies of life, nor break over the bounds of decencyand decorum; but pays a strict regard to propriety of conduct under allcircumstances. But, it may not be amiss to enumerate some of thosethings which, by their unseemliness, render the conduct of any personrepulsive and disgusting. 

1. Forwardness, or a disposition to be conspicuous, is unseemly, especially in a young person. It is indeed the duty of every one to bealways ready to engage in every good work; and it is wrong to bebackward, and refuse to cooperate with others, in carrying on any usefulenterprise. But the heart is deceitful: and, while we satisfy ourconsciences with the idea that we are going forward in the discharge ofduty, we may be but feeding our own vain-glorious spirits, by bringingourselves into notice. An humble Christian has a low estimate of hisability to do good; and is generally disposed to prefer others, asbetter qualified than himself, to occupy any conspicuous post. "In honorpreferring one another. " He will, therefore, be modest and retiring;though, when the course of duty is plain, he will by no means shrinkfrom it. "The righteous are hold as a lion. " There are severalcharacteristics, however, which distinguish the forward, unseemlyspirit. He is jealous and testy. You will hear him complaining of thearistocratic spirit of others; and if he is not noticed as much as hethinks he deserves, he will take offence. He will rarely he foundcordially coöperating with others, in any good work, unless he isforemost in it himself. If you wish to secure his aid, or forestall hisopposition, you must he careful to consult him before you undertake anyenterprise. Should you neglect to do so, however good your object, orwell chosen your measures, you may expect him to find fault, and throwobstacles in the way, at every step of your progress. Such persons oftenexhibit a fiery zeal and restless activity, which seem for a time toeclipse all their contemporaries. But it is a zeal and activity for_self_: for it is never roused except for the promotion of an objectwith which self is in some manner identified. 

2. To assume, in a dictatorial manner, to catechise others as to theirviews on any subject, especially if they are older than yourself, isunseemly. You will meet with some persons who seem to take it forgranted that they have a right to call you to account for your opinions, and to determine authoritatively your claim to the character which youprofess. I do not question the propriety of kind and modest inquiries asto the opinions and views of others; nor of endeavoring, by fair andcandid arguments, to convince them of what we suppose to be theirerrors. But then we must never forget that they are our equals, possessing the same right to judge of the truth with ourselves, andaccountable for their errors to the same tribunal. This will leave noground for the exercise of a dogmatical or a dictatorial spirit. 

3. It is unseemly for young persons to be foremost in speaking, incompany, or to give advice with confidence in regard to anything whichis to influence the conduct of their superiors in age, wisdom, orexperience. Elihu, although a man of superior knowledge and abilities, did not presume to speak to Job till his aged friends had ceased; for hesaid, "Days should speak, and multitude of years should teach wisdom. "Young persons sometimes render themselves ridiculous by such unseemlyconduct. The prophet Isaiah gives this as one of the marks of adegenerate age, that "the child shall behave himself proudly against theancient, and the base against the honorable. "

4. Fierce contention about personal rights, is unseemly. It begets aselfish, jealous spirit. You never hear this where love reigns; for loveis a yielding spirit. The spirit that can never brook the leastencroachment upon his rights, is an unseemly spirit, which will alwaysbe embroiled in some difficulty or other. 

5. All coarseness, grossness, or rudeness of character, is unseemly. This negative description of one of the characteristics of charity issufficiently comprehensive, if exhibited in all its details, to fill avolume. It conveys the idea of an exquisite propriety of deportment, free from everything indelicate, obtrusive, repulsive, or unamiable. 

VI. Charity _seeketh not her own_. It is not selfish. The temper heredescribed is inculcated in a beautiful manner in Paul's epistle to thePhilippians. He exhorts them, in lowliness of mind, each to esteem otherbetter than themselves; and not to look exclusively on their own things, but also on the things of others; and then commends to them the exampleof our Lord, who, though King of kings, humbled himself to the conditionof a servant, enduring hardship, contumely, and an ignominious death, for our sakes. This does not mean that we are not to love ourselves atall, nor be entirely regardless of our own interests; for the rule whichrequires us to love our neighbor _as ourselves_, recognizes the right ofself-love; and the command, "Thou shalt not steal, " establishes theright of private property. But it forbids us to make our own interestand happiness our chief concern, to the disregard of the rights ofothers and the general good; and requires us to make sacrifices offeeling and interest for the benefit of others, and even sometimes toprefer their happiness and interest to our own. This is the spirit ofgenuine benevolence; and the exercise of it will impart far moreelevated enjoyment than can be derived from private advantage. 

Were this disposition in exercise, it would cut off all ground of envyand jealousy; it would remove the cause of most of the contentions thatarise in society; and mitigate, in a wonderful degree, all the ills oflife. Indeed, this principle lies at the foundation of all socialenjoyment. The reciprocity of mutual affection depends upon the exerciseof a self-sacrificing disposition; and the society where this does notexist is intolerable. Nor is it feeling or interest alone that must begiven up. There is yet a more difficult sacrifice to be made, before wecan be, in any considerable degree, comfortable companions. _It is thesacrifice of the will. _ This is the last thing the selfish heart of manis disposed to yield. He has taken his stand, and the pride of his heartis committed to maintain it. He deceives himself, and compels conscienceto come to his aid; while, in reality, it is a matter with whichconscience has nothing to do, for the point might have been yieldedwithout doing violence to that ever-wakeful monitor, whose office isthus perverted, and made to subserve the purposes of stiff-neckedobstinacy. A disposition to yield to the judgment and will of others, sofar as can be done conscientiously, is a prominent characteristic ofthat charity which seeketh not her own; while an obstinate adherence toour own plans and purposes, where no higher principle than expediency isconcerned, is one of the most repulsive and uncomfortable forms ofselfishness. 

A selfish person never willingly makes the smallest sacrifice of feelingor interest to promote the welfare or happiness of others. He wrapshimself up in his own interests and pursuits, a cheerless and forbiddingobject. He would gladly know no law but his own will. He has a littleworld of his own, in which he lives, and moves, and has his being. Hemakes every one, with whom he comes in contact, contribute something tohis own selfish purposes. His overweening desire to promote his owninterests, disposes him constantly to encroach upon the rights ofothers; or, if not to encroach upon their rights, to take advantage oftheir good nature, to drag them into his service. You might as well walkfor pleasure in a grove of thorn-bushes, or seek repose on a bed ofnettles, as to look for comfort in the society of selfish persons. 

VII. Charity _is not easily provoked_. "It corrects a sharpness oftemper, and sweetens and softens the mind. " It does not take fire at theleast opposition or unkindness, nor "make a man an offender for a word. "One of the servants of Nabal described his character in this significantmanner: "He is such a son of Belial that a man cannot speak to him. "There are many such sons and daughters of Belial. They are so sulky andsour, so fretful and peevish, that you can hardly speak to them, butthey will snap and snarl like a growling watch-dog; and if they wereequally dangerous, it might not be less necessary to chain them. Allthis is the opposite of charity. The quality here negatively describedmay be summarily comprehended in the term _good nature_; but in a moreelevated sense than this term is usually employed, it being the fruit, not of natural amiableness, but of gracious affection. This temper isessential to any considerable degree of usefulness. If you are destituteof it, your Christian character will be so marred as in a great measureto counteract the influence of your positive efforts. A bad temper, evenin connection with many excellent qualities, may render a person anuncomfortable companion and an intolerable yoke-fellow, and bring greatreproach upon the cause of Christ. Nor need any one excuse himself onthe ground of natural disposition; for the Lord has said, "My grace issufficient for thee. " The gospel of Jesus Christ is a remedy for all ournatural corruptions; and we are required to lay aside _every weight_, even the sin that most easily besets us. 

VIII. Charity _thinketh no evil_--is not suspicious--does not lay upslight expressions or equivocal conduct, and reason out evil from them, and suffer it to corrode and sour the mind against an individual; butputs the best construction upon the words and conduct of others thatthey will bear, not yielding to an ill opinion of another, but upon themost indisputable evidence. There is, perhaps, no more fruitful sourceof disquiet and unhappiness, both to ourselves and others, than asuspicious disposition. "Jealousy, " says Solomon, "is cruel as thegrave: the coals thereof are the coals of fire, which hath a mostvehement flame. " Nor is this language too intense. A jealous personalways sees a "snake in the grass. " He is afraid to trust his mostintimate friend. He puts the worst construction upon the language andconduct of others that they will bear: hence he conceives himselfgrossly insulted, when no ill was designed; and a gentle rebuke, or agood-humored repartee, constitutes an unpardonable offence. He alwayslooks on the dark side of human character, so that a single foible orone glaring fault will eclipse a thousand real excellences. He is alwayscomplaining of the degeneracy of the times, and especially of thecorruption of the church; for he can see nobody around him who isperfect, and therefore he comes to the conclusion that there is verylittle piety in the world; forgetting that, were he to find a church ofimmaculate purity, his own connection with it would introducecorruption. Should such a person conceive it to be his duty to tell youall your faults, woe betide you! for desirable as self-knowledge is, itis no kindness to have our faults aggravated a hundred-fold, andconcentrated before our minds like the converging rays of the sun, inone focal blaze, nor poured upon our heads like the sweeping torrent, nor eked out like the incessant patterings of a drizzling rain. Thus didnot Paul. When he felt it his duty to reprove, he was careful to commendwhat was praiseworthy, and to throw in some expressions of kindnessalong with his censures. And here, though it be a digression, let meconjure you never to undertake the unthankful office of censor. You willfind some inexperienced persons who will desire you, as an office offriendship, to tell them all their faults. Be sure, if you undertakethis with a friend, your friendship will be short. It will lead you tolook continually at the dark side of your friend's character, and, before you are aware, you will find yourself losing your esteem for it. Very soon, you will beget the suspicion that you have conceived somedislike. If the cause is continued, this suspicion will corrode andincrease; and the result will be, a mutual alienation of affection. However sincerely such an experiment may be entered upon, it can hardlyfail, in the nature of things, to produce this result. 

It may, however, be said, that we are bound, by our covenantobligations, to _watch over our brethren. _ But there can scarcely be agreater misapprehension than to understand this duty in the sense of anincessant lookout to discern and discover the little faults and foibles, or even the more marked and glaring defects of character, in ourbrethren. The injunction is, "If thy brother trespass _against thee_, goand tell him his fault, " &c. But I know of no passage of Scripture whichrequires us to procure a magnifying-glass, and go about making abusiness of detecting and exposing the faults of our brethren. On thecontrary, there are many cautions against a meddlesome disposition, andagainst being busy bodies in other men's matters. We are required, withgreat frequency and solemnity, to watch ourselves; but where is theinjunction, "Watch thy brethren?" Even the Saviour himself did not thusattempt to correct the faults of his disciples. He rebuked them, indeed, and sometimes sharply; but he was not continually reminding them oftheir faults. He was not incessantly brow-beating Peter for hisrashness, nor Thomas for his incredulity, nor the sons of Zebedee fortheir ambition. But he "taught them _as they were able to bear it_;"and that rather by holding up before their minds the truth, than bydirect personal lectures. 

Our covenant obligations unquestionably make it our duty to watch andsee that our brethren do not pursue a course of life inconsistent withtheir Christian profession, or which tends to backsliding and apostasy;and if they are true disciples, they will be thankful for a word ofcaution, when they are in danger of falling into sin. And when they dothus fall, we are required to rebuke them, and not to suffer sin uponthem. But this is a very different affair from that of setting up asystem of espionage over their conduct, and dwelling continually upontheir faults and deficiencies. This latter course cannot long bepursued, without an unhappy influence upon our own temper. The humanmind is so constituted as to be affected by the objects it contemplates, and often assimilated to them. Show me a person who is alwayscontemplating the faults of others, and I will show you a dark andgloomy, sour and morose spirit, whose eyes are hermetically closed toeverything that is desirable and excellent, or amiable and lovely, inthe character of man--a grumbling, growling misanthrope, who is neverpleased with anybody, nor satisfied with anything--an Ishmaelite, whosehand is against every man, and every man's hand against him. If there isnothing in the human character, regenerated by the grace of God, onwhich we can look with complacency and delight, then it is impossiblefor us to obey the sacred injunction, "Love the brethren. "

IX. Charity _rejoiceth not in iniquity_, but _rejoiceth in the truth_. One mark by which the people of God are known is, that they "sigh andcry over the abominations that are done in the land, " and weep rivers ofwater because men keep not the law of God; while the wicked "rejoice todo evil, and delight in the frowardness of the wicked. " But we maydeceive ourselves, and be indulging a morbid appetite for fault-findingand slander, while we suppose ourselves to be grieving over the sins ofothers. Grief is a tender emotion. It melts the heart, and sheds aroundit a hallowed influence. Hence, if we find ourselves indulging a sharp, censorious spirit, eagerly catching up the faults of others, anddwelling on them, and magnifying them, and judging harshly of them, wemay be sure we have another mark, which belongs not to the fold of theGood Shepherd. One of the prominent characteristics of an impenitentheart is a disposition to feed upon the faults of professors ofreligion. Those who indulge this disposition will not admit that theytake delight in the failings of Christians. They will condemn them withgreat severity, and lament over the dishonor they bring upon religion. Yet they catch at the deficiencies of Christians as eagerly as ever ahungry spaniel caught after his meat. This is the whole of theirspiritual meat and drink. It is the foundation of their hopes. They resttheir claim for admittance into the celestial paradise on being quite asconsistent in their conduct as those who profess to be God's people;hence, every deficiency they discover gives them a new plea to urge atthe portals of heaven. Thus they secretly, though perhaps unwittingly, "rejoice in iniquity. " But it is to be feared, if we may judge from theexhibition of the same spirit, that many who make high pretensions tosuperior sanctity rest their hopes, to a great extent, on a similarfoundation. With the Pharisaical Jews, they think if they judge themthat do evil, even though they do the same, they shall escape thejudgment of God. They are as eager to catch up and proclaim upon thehouse-top the deficiencies of their brethren, as the self-righteousmoralist, who prides himself on making no profession, and yet being asconsistent as those that do. If such persons do not rejoice in iniquity, it is nevertheless "sweet in their mouth, " and they "drink it in likewater. " Their plea is, that they do not speak of it with pleasure, butwith grief bear their testimony against it. But grief is a verydifferent passion from that which swells in their bosoms. Grief issolitary and silent. "He sitteth alone and keepeth silence. " Who everheard of a man's proclaiming his grief to every passing stranger? Yet, you may not be five minutes in the company of one of these persons, tillhe begins to proclaim his grief at the delinquencies of his Christianbrethren. And the harsh and bitter spirit, which palms itself on theconscience as a testimony against sin, is but an exhibition ofimpenitent pride. It bears not the most distant semblance of Christianhumility and fidelity. "Brethren, " says the apostle, "if a man beovertaken in a fault, restore such an one in the spirit of meekness;_considering thyself, lest thou also be tempted. _" But, from thefault-finding and censorious spirit of some people, one would suppose itnever came into their minds to consider whether it might not be possiblefor them to fall into the same condemnation; although an examination ofthe lamentable falls that have taken place might show a fearful list ofdelinquents from this class of persons. David, while in his fallenstate, pronounced sentence of death upon the man in Nathan's parable, whose crime was but a faint shadow of his own. The Scribes and Phariseeswere indignant at the wretched woman who had been taken in sin; yet theyafterwards, by their own conduct, confessed themselves guilty of thesame crime. Judas was one of your censorious fault-finders. He was theone that found fault with the tender-hearted Mary, for her affectionatetribute of respect to the Lord of Life, before his passion. He thoughtit a great waste to pour such costly ointment on the feet of Jesus; andthat it would have been much better to have sold it and given the moneyto the poor. He was very compassionate to the poor, and a great enemy ofextravagance; but a little while afterwards, he sold his Lord for thirtypieces of silver. So, in every age, if you examine into the character ofapostates, you will find that they have been noted for their severityagainst the sins of others; and particularly in making conscience ofthings indifferent, and pronouncing harsh judgment against those whorefuse to conform to their views. Especially will such persons begrieved with their brethren on account of their dress, or style ofliving, or their manner of wearing the hair; or some such matter thatdoes not reach the heart. I was once acquainted with a woman, who(except in her own family and among her neighbors) had the reputation ofbeing _very devotedly pious_, who went to her pastor, (an aged andvenerable man, ) greatly grieved because he was in the habit of combinghis hair upwards, so as to cover his baldness. She was afraid it waspride. She was a great talker, and often had difficulties with herbrethren and sisters in the church; for she thought it her duty toexercise a watchful care over them. Whether she was self-deceived, orhypocritical, I cannot say; but she used to shed tears freely in herreligious conversations. She, however, as I have since learned, aftermaintaining her standing in the church for many years, apostatized andbecame openly abandoned. You need not look over half a dozen parishes, anywhere, to find cases of a kindred character. 

The humble Christian, who looks back to the "hole of the pit whence hewas digged, " and remembers that he now stands by virtue of the samegrace that took his feet out of the "horrible pit and miry clay, " willbe the last person to vaunt over the fallen condition of hisfellow-creatures. He will look upon them with an eye of tendercompassion; and his rebukes will be administered in a meek, subdued, andhumble spirit, remembering the injunction of Paul, "Let him thatthinketh he standeth take heed lest he fall. " But the spirit of which Ihave been speaking is not only _carnal_, but _devilish_. The devil isthe _accuser of the brethren. _

But charity not only rejoiceth not in iniquity, but, _positively_, rejoiceth in the truth--is glad of the success of the gospel, andrejoices in the manifestation of the grace of God, by the exhibition ofthe fruits of his Spirit in the character and conduct of his people. Hence, it will lead us to look at the bright side of men's characters;and if they give any evidence of piety, to rejoice in it, and glorifyGod for the manifestation of his grace in them, while we overlook, orbehold with tenderness and compassion, their imperfections. And thisaccords with the feelings of the humble Christian. He thinks so littleof himself, and feels such a sense of his own imperfections, that hequickly discerns the least evidence of Christian character in others;and he sees so much to be overlooked in himself, that he is ratherinclined to the extreme of credulity, in judging the characters ofothers. He is ready, with Paul, to esteem himself "less than the leastof all saints;" and where he sees any evidence of piety in others, hecan overlook many deficiencies. 

I am persuaded, that in few things we are more deficient than in theexercise of joy and gratitude for the grace of God manifested in hischildren. There are few of the epistles of Paul which do not commencewith an expression of joy and thanksgiving for the piety of those towhom he was writing. I have been surprised, on looking over them, tofind these expressions so full and so frequent. They are too numerous tobe quoted in this place; but I entreat you to examine them for yourself. Even in regard to the Corinthians, among whom so many evils existed, hesays, "I thank my God always on your behalf, for the grace of God whichis given you by Jesus Christ. " But who among us is ever heard thankingGod for the piety of his brethren? On the contrary, how many of theprayers that are offered up in our social meetings resemble the errandsof a churlish man, who never visits his neighbor's house withoutentering some complaint against his children! Yet, we are under greaterobligations for the least exhibition of gracious fruits in the lives ofhis people, than for the daily bounties of his providence, inasmuch asthe gift of the Holy Ghost is greater than food and raiment. 

X. Thus far, with the exception of the first two heads, and a part ofthe last, we have had the _negative_ character of Charity. We now cometo its _positive_ manifestations, which have, however, to aconsiderable extent, been anticipated in the previous consideration ofthe subject. 

1. Charity _beareth all things_; or, as it may be rendered, _coverethall things_. This seems to be more agreeable to the context; forotherwise it would mean the same as _endureth all things_, in the latterclause of the verse, and thus make a tautology; while it leaves adeficiency in the description, indicated by the passage in Peter, "Charity shall cover the multitude of sins. " "Charity will draw a vailover the faults of others, so far as is consistent with duty. " Whattrait of character can be more amiable and lovely? It is the genuinespirit of the gospel, which requires us to "do unto others as we wouldthey should do to us. " And who would like to have his faults made thesubject of common conversation among his acquaintances? If no one wouldlike to be thus "served up, " let him be cautious how he treats others. And, if it is contrary to charity thus to speak of the faults ofindividuals, it is not the less so to speak of the faults of masses ofmen, as of the clergy or of the church. The injustice is the moreaggravated, because it is condemning by wholesale. A member of thechurch of Christ, who speaks much of its corruptions, is guilty of theanomalous conduct of _speaking evil of himself_; for the members ofChrist's body are _all one in him_. It may sometimes be our duty tospeak of the faults of others; but, where charity reigns in the heart, this will be done only in cases of unavoidable necessity, and then withgreat pain and sacrifice of feeling. The benevolent heart feels for thewoes of others, and even compassionates their weakness and wickedness. It will desire, therefore, as much as possible, to hide them from thepublic gaze, unless the good of others should require their exposure;and even then, will not do it with wanton feelings. But these remarksapply with much greater force to the practice of Christians speaking ofone another's faults. Where is the heart that would not revolt at theidea of brothers and sisters scanning each other's faults, in the earsof strangers? Yet the relation of God's children is far more endearingthan the ties of consanguinity. 

2. Charity _believeth all things, hopeth all things_. This is theopposite of jealousy and suspicion. It is a readiness to believeeverything in favor of others; and even when appearances are very strongagainst them, still to hope for the best. This disposition will lead usto look at the characters of others in their most favorable light; togive full weight to every good quality, and full credit for everypraiseworthy action; while every palliating circumstance is viewed inconnection with deficiencies and misconduct. Charity will neverattribute an action to improper motives or a bad design, when it canaccount for it in any other way; and, especially, it will not be quickto charge hypocrisy and insincerity upon those who seem to be actingcorrectly. It will give credit to the professions of others, unlessobviously contradicted by their conduct. It does not, indeed, forbidprudence and caution--"The simple believeth every word; but the prudentman looketh well to his going"--but it is accustomed to reposeconfidence in others, and it will not be continually watching for evil. 

A charitable spirit is opposed to the prevailing disposition fordiscussing private character. It will not willingly listen to criticismsupon the characters of others, nor the detail of their errors andimperfections; and it will turn away with disgust and horror from pettyscandal and evil-speaking, as offensive to benevolent feeling. It is akind of _moral sense_, which recoils from detraction and backbiting. 

3. Charity _endureth all things_. This is nearly synonymous withlong-suffering; and yet it is a more extensive expression. It willendure with patience, and suffer without anger or bitterness of feeling, everything in social life which is calculated to try our tempers, andexhaust our patience. It is not testy, and impatient at the leastopposition, or the slightest provocation; but endures the infirmities, the unreasonableness, the ill-humor, and the hard language of others, with a meek and quiet spirit. 

Finally, charity is the practical application of the golden rule of ourSaviour, and the second table of the law, to all our intercourse withour fellow-men, diffusing around us a spirit of kindness and benevolentfeeling. It comprehends all that is candid and generous, bland andgentle, amiable and kind, in the human character, regenerated by thegrace of God. It is opposed to all that is uncandid and disingenuous, coarse and harsh, unkind, severe, and bitter, in the disposition offallen humanity. It is the bond, which holds society together, the charmwhich sweetens social intercourse, and the UNIVERSAL PANACEA, which, ifit cannot cure, will at least mitigate, all the diseases of the socialstate. That you may possess it in its highest earthly perfection, is thesincere prayer of

 Your affectionate Brother. 

LETTER XVII. 

_Harmony of Christian Character. _

 "And besides this, giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. "--2 PE. 1:5-7. 

MY DEAR SISTER, In my first letter, I spoke of the importance of growth in grace, andenumerated some of the fruits of the Spirit. I revert to the samesubject again, for the purpose of showing the importance of cultivatingthe several Christian graces in due proportion, so as to attain to auniform consistency of character. 

Nothing delights the senses like harmony. The eye rests with pleasure onthe edifice which is complete in all its parts, according to the laws ofarchitecture; and the sensation of delight is still more exquisite, onviewing the harmonious combination of colors, as exhibited in therainbow, or the flowers of the field. The ear, also, is ravished withthe harmony of musical sounds, and the palate is delighted with savorydishes. But take away the cornice, or remove a column from the house, orabstract one of the colors of the rainbow, and the eye is offended;remove from the scale one of the musical sounds, and give undueprominence to another, and harmony will become discord; and what couldbe more insipid than a savory dish without salt?

So it is with the Christian character. Its beauty and loveliness dependon the harmonious culture of all the Christian graces. If one isdeficient, and another too prominent, the idea of deformity strikes themind with painful sensations, somewhat similar to those produced byharsh, discordant musical sounds, or by the disproportionate exhibitionof colors. 

It was, probably, with an eye to this, that the apostle gave theexhortation above quoted. He was exhorting to growth in grace; and hewould have the new man grow up with symmetrical proportions, so as toform the "stature of a perfect man in Christ Jesus, " not having all theenergies concentrated in one member, but having the body complete in allits parts, giving a due proportion of comeliness, activity, and strengthto each. Thus, he says, _Add to your faith virtue_. By faith, I supposewe are to understand the elementary principle of the Christiancharacter, as exhibited in regeneration; or the act which takes hold ofChrist. But we are not to rest in this. We are to add _virtue_, orstrength and courage, to carry out our new principle of action. But thisis not all that is needed. We may be full of courage and zeal; yet, ifwe are ignorant of truth and duty, we shall make sad work of it, runningheadlong, first into this extravagance, and then into that, disturbingthe plans of others, and defeating our own, by a rash and heedlesscourse of conduct. 

Young Christians are in danger of making religion consist tooexclusively in emotion, which leads them to undervalue knowledge. Butwhile emotion is inseparable from spiritual religion, knowledge is noless essential to intelligent emotion. Ignorance is not the mother ofdevotion; and though a person may be sincerely and truly pious, withonly the knowledge of a few simple principles, yet, without a thoroughand comprehensive knowledge of religious truth, the Christian characterwill be weak and unstable, easily led astray, and carried about by everywind of doctrine. Knowledge is also essential to a high degree ofusefulness. It expands and invigorates the mind, and enables us, withdivine aid, to devise and execute plans of usefulness, with prudence andenergy. 

But knowledge alone is not sufficient; nor even knowledge added tofaith. Temperance must be added, as a regulator, both of soul and body. All our appetites and passions, desires and emotions, must be broughtwithin the bounds of moderation. And to temperance must be addedpatience, that we may be enabled to endure the trials of this life, andnot to faint under the chastening hand of our heavenly Father. As it isthrough much tribulation that we are to enter into the kingdom ofheaven, we have need of patience, both for our own comfort, and for thehonor of religion. Indeed, no grace is more needful, in the ordinaryaffairs of life. It is the little, every-day occurrences that try theChristian character: and it is in regard to these that patience worksexperience. Many of these things are more difficult to be borne than thegreater trials of life, because the hand of God is less strikinglyvisible in them. But patience enables us to endure those things whichcross the temper, with a calm, unruffled spirit; to encountercontradictions, little vexations, and disappointments, without fretting, or repining; and saves us from sinking under severe and protractedafflictions. 

To patience must be added godliness, "which is profitable unto allthings, having promise of the life that now is, and of that which is tocome. " To be _godly_, is to be, in a measure, _like God_. It is to be"renewed in knowledge, after the image of him that created us, " and tohave the same mind in us that was in Christ Jesus. This is the fruit ofthat patience which works experience, and results in hope, which makethnot ashamed. 

To godliness must be added brotherly kindness; which is but acting outthe state of heart expressed by _godliness_, which indicates a partakingof divine benevolence. 

Then comes the crowning grace of CHARITY, "which is the bond ofperfectness, " comprehending the whole circle of the social virtues. 

Where all these qualities exist, in due proportion, they will form alovely character, harmonious and beautiful as the seven colors of therainbow; yea, with the addition of an eighth, of crowning lustre. But, if any one suffers his religious feelings to concentrate on one point, as though the whole of religion consisted in zeal, or devotionalfeeling, or sympathy, or the promotion of some favorite scheme ofbenevolence, you will find an exhibition of character as unlovely andrepulsive as though the seven colors of the rainbow should concentratein one, of livid hue, or pale blue, or sombre gray; as disagreeable asthough the sweet melody of a harmonious choir were changed into a dull, monotonous bass; and as unsavory as a dish of meats seasoned only withbitter herbs. 

This disproportionate development of Christian character is morefrequently seen in young converts: especially such as have not receiveda thorough Christian education, and are, consequently, deficient inreligious knowledge. They find themselves in a new world, and become somuch absorbed in the contemplation of the new objects that presentthemselves to their admiring gaze, that they seem almost to forget thatthey have any other duties to perform than those which consist indevotional exercises. If these are interrupted, they will fret and worrytheir minds, and wish for some employment entirely of a religiousnature. They wonder how it is possible for Christians to be _so cold_, as to pursue their worldly employments as diligently as they do who takethis world for their portion; and often you will hear them breaking outin expressions of great severity against older Christians, because theydo not sympathize with them in these feelings. Their daily employmentsbecome irksome; and they are tempted even to neglect the interests oftheir employers, with the plea, that the service of God has the firstclaim upon them. But they forget that the service of God consists in thefaithful performance of every social and relative duty, "_as unto theLord, and not to men_, " as well as the more direct devotional exercises;and that the one is as essential to the Christian character as theother. The Bible requires us to be "diligent in business, " as well as"fervent in spirit;" and the religion of the Bible makes us better inall the relations of this life, as well as in our relations with God. 

Young Christians are also prone to undervalue _little things_. Thegreater things of religion take such strong possession of their souls, that they overlook many minor things of essential importance. In seasonsof special religious awakening, this mistake is very common; inconsequence of which, many important interests suffer, and thederangement which follows, makes an unfavorable impression as to theinfluence of revivals. The spirit of the Christian religion requiresthat every duty should be discharged in its proper time. The beauty ofthe Christian character greatly depends on its symmetrical proportions. A person may be very zealous in some things, and yet quite defective inhis Christian character. And the probability is, that he has no morereligion than shows itself in its consistent proportions. The new energyimparted by the regenerating grace of God may unite itself with thestrong points of his character, and produce a very prominentdevelopment; while, in regard to those traits of character which arenaturally weak, in his constitutional temperament, grace may be scarcelyperceptible. For instance, a person who is naturally bold and resolute, will be remarkable, when converted, for his _moral courage_; while, perhaps, he may be very deficient in _meekness_. And the one who isnaturally weak and irresolute, will perhaps be remarkable for the mildvirtues, but very deficient in strength and energy of character. Now, the error lies in cultivating almost exclusively those Christian graceswhich fall in with our prominent traits of character. We should ratherbend our energies, by the grace of God, chiefly to the development ofthose points of character which are naturally weak, while we discipline, repress, and bring under control, those which are too prominent. Thiswill prevent deformity, and develop a uniform consistency of character. 

There is, perhaps, a peculiar tendency to this _one-sided_ religion inthis age of excitement and activity; and the young convert, whoseChristian character is not matured, is peculiarly liable to fall intothis error. The mind becomes absorbed with one object. The moreexclusively this object is contemplated, the more its importance ismagnified. It becomes, to his mind, the _main thing_. It is identifiedwith his ideas of religion. He makes it a _test of piety_. Then he isprepared to regard and treat all who do not come up to his views on thispoint as destitute of true religion; though they may exhibit aconsistency of character, in other respects, to which he is a stranger. This leads to denunciation, alienation of feeling, bitterness, andstrife. But one of God's commands is as dear to him as another; and wecannot excuse ourselves before him, for disobeying one, on the groundthat we practise another. The perfection of Christian character consistsin the harmonious development of the Christian graces. This is what Iunderstand by the "stature of a perfect man in Christ Jesus;" a man whohas no deformity; who is complete in all his members and all hisfaculties. That you may attain to this, is the sincere prayer of

 Your affectionate Brother. 

LETTER XVIII. 

_Marriage. _

 "Marriage is honorable in all. "--HEB. 13:4. 

MY DEAR SISTER, Some young persons indulge a fastidiousness of feeling, in relation tothe subject of marriage, as though it were indelicate to speak of it. Others make it the principal subject of their thoughts and conversation;yet they seem to think it must never be mentioned but in jest. But boththese extremes should be avoided. Marriage is an ordinance of God, andtherefore a proper subject of thought and discussion, with reference topersonal duty. But it is a matter of great importance, having a directhearing upon the glory of God, and the happiness of individuals. Itshould, therefore, never be approached with levity. But, as it requiresno more attention than what is necessary in order to understand presentduty, it would be foolish to make it a subject of constant thought, andsilly to make it a common topic of conversation. It is a matter whichshould be weighed deliberately and seriously by every young person. Inreference to the main subject, two things should be considered:

I. _Marriage is desirable. _ It was ordained by the Lord, at thecreation, as suited to the state of man as a social being, and necessaryto the design for which he was created. Whoever, therefore, wilfullyneglects it, contravenes the order of nature, and must consequentlyexpect a diminution of those enjoyments which arise from the socialstate. There is a sweetness and comfort in the bosom of one's ownfamily, which can be enjoyed nowhere else. In early life, this issupplied by our youthful companions, who feel in unison with us. But, asa person who remains single advances in life, the friends of his youthform new attachments, in which he is incapable of participating. Theirfeelings undergo a change, of which he knows nothing. He is graduallyleft alone. No heart beats in unison with his own. His social feelingswither for want of an object. As he feels not in unison with thosearound him, his habits also become peculiar, and perhaps repulsive; sothat his company is not desired: hence arises the whimsical attachmentof such persons to domestic animals, or to other objects which can beenjoyed in solitude. As the dreary winter of age advances, the solitudeof his condition becomes still more chilling. Nothing but that sweetresignation to the will of God which religion gives, under allcircumstances, can render such a situation tolerable. But religion doesnot annihilate the social affections. It only regulates them. It isevident, 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 essentialto happiness. _ Although it is an ordinance of God, yet he has notabsolutely enjoined it upon all. You _may_, therefore, be in the way ofduty while neglecting it. And the apostle Paul hints that there may be, with those who enter into this state, a greater tendency of the hearttowards earthly objects. There is also an increase of care. "Theunmarried woman careth for the things of the Lord, that she may be holyboth in body and spirit; but she that is married, careth for the thingsof the world, how she may please her husband. " But much more has beenmade of this than the apostle intended. It has been greatly abused andperverted by the church of Rome. It must be observed that, in the samechapter, he advises that "every man have his own wife, and every womanhave her own husband. " And, whatever may be our condition in life, ifwe seek it with earnestness and perseverance, in the way of duty, Godwill give us grace sufficient for the day. But he says, though it is nosin to marry, nevertheless, "such shall have trouble in the flesh. " Itis undoubtedly true, that the enjoyments of conjugal life have theircorresponding difficulties and trials; and if these are enhanced by anunhappy connection, the situation is insufferable. For this reason Iwould have you avoid the conclusion that marriage is indispensable tohappiness. Single life is certainly to be preferred to a connection witha person who will diminish, instead of increasing, your happiness. However, the remark of the apostle, "such shall have trouble in theflesh, " doubtless had reference chiefly to the peculiar troubles of thetimes, when Christians were exposed to persecution, the loss of goods, and even of life itself, for Christ's sake; the trials of which wouldbe much greater in married than in single life. 

Having these two principles fixed in your mind, you will be preparedcalmly to consider what qualifications are requisite in a companion forlife. These I shall divide into two classes: 1. Those which are_indispensable_. 2. Those which are _desirable_. Of the first class, Isee none which can be dispensed with, without so marring the characterof a man as to render him an unfit associate for an intelligentChristian lady. But, although the latter are very important, yet, without possessing all of them, a person may be an agreeable companionand a man of real worth. 

FIRST CLASS. 

1. _The first requisite in a companion for life is piety. _ I know nothow a Christian can form so intimate a connection as this with one whois living in rebellion against God. You profess to love Jesus aboveevery other object; and to forsake all, that you may follow him. How, then, could you unite your interest with one who continually rejects andabuses the object of your soul's delight? Indeed, I am at a loss tounderstand how a union can be formed between the carnal and the renewedheart. They are in direct opposition to each other. The one overflowswith love to God; the other is at enmity against him. How, then, canthere be any congeniality of feeling? Can fire unite with water? Adesire to form such a union must be a dark mark against any one'sChristian character. The Scriptures are very clear and decided on thispoint. The intermarrying of the righteous with the wicked was theprincipal cause of the general corruption of the inhabitants of the oldworld, which provoked God to destroy them with the flood. Abraham, thefather of the faithful, was careful that Isaac, the son of promise, should not take a wife from among the heathen. The same precaution wastaken by Isaac and Rebecca, in relation to Jacob. The children of Israelwere also expressly forbidden to make marriages with the heathen, lestthey should be turned away from the Lord, to the worship of idols. Andwe see a mournful example of the influence of such unholy connections inthe case of Solomon. Although he had been so zealous in the service ofthe Lord as to build him a temple--although he had even been inspired towrite portions of the Holy Scriptures--yet his strange wives turned awayhis heart, and persuaded him to worship idols. Although we are now undera different dispensation, yet _principles_ remain the same. The union ofa heathen and a Jew was, as to its effect on a pious mind, substantiallythe same as the union of a believer and an unbeliever; and the formerwould 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. Theapostle Paul, speaking of the woman, says, "If her husband be dead, sheis at liberty to be married to whom she will, only in the Lord. " Thephrase _in the Lord_, denotes being a true Christian; as will appearfrom other passages where the same form of expression is used. "If anyman be _in Christ_, he is a new creature. " It is plainly implied, then, in this qualifying phrase, that it is unlawful for a Christian to marryan unbeliever. The same doctrine is also taught by the same apostle inanother place. "Be not ye, therefore, unequally yoked with unbelievers. "In this passage the apostle lays down a general principle; which appliesto all intimate associations with unbelievers. And what connection couldbe more intimate than this? I conclude, therefore, that it is contraryboth to reason and Scripture for a Christian to marry an impenitentsinner. And, in this respect, look not only for an outward profession, but for evidence of deep-toned and devoted piety. The are manyprofessors of religion who show very few signs of spiritual life. Andthere are doubtless many that make loud professions of religiousexperience, who know nothing of the power of godliness. Look for aperson who makes religion the chief concern of his life; who isdetermined to live for God, and not for himself. Make this the test. Worldly-minded professors of religion are worse associates than thosewho make no profession. They exert a more withering influence upon thesoul. 

2. _Another indispensable requisite is an_ AMIABLE DISPOSITION. Whatevergood qualities a man may possess, if he is selfish, morose, sour, peevish, fretful, jealous, or passionate, he will make an uncomfortablecompanion. Grace may do much towards subduing these unholy tempers; yet, if they were fostered in the heart in childhood, and suffered to grow upto maturity before grace began to work, they will often break out in thefamily circle. However, you will find it exceedingly difficult to judgein this matter. The only direction I can give on this subject is, that, if you discover the exercise of any unhallowed passions in a man, withthe opportunity you will have of observation, you may consider itconclusive evidence of a disposition which would render you miserable. 

3. _The person of your choice must possess a_ WELL-CULTIVATED MIND. Inorder to produce a community of feeling, and maintain a growinginterest in each other's society, both parties must possess minds wellstored with useful knowledge, and capable of continued expansion. We maylove an ignorant person for his piety; but we cannot long enjoy hissociety, as a constant companion, unless that piety is mingled withintelligence. To secure your esteem, as well as your affections, he mustbe capable of intelligent conversation on all subjects of generalinterest. 

4. _His sentiments and feelings on general subjects must be_ CONGENIAL_with your own. _ This is a very important matter. Persons of greatworth, whose views and feelings, in relation to the common concerns oflife are opposite, may render each other very unhappy. Particularly, ifyou possess a refined sensibility yourself, you must look for delicacyof feeling in a companion. A very worthy man may render you unhappy, byan habitual disregard of your feelings. And there are many persons whoseem to be utterly insensible to the tender emotions of refineddelicacy. A man who would subject you to continual mortification by hiscoarseness and vulgarity, would be incapable of sympathizing with you inall the varied trials of life. There is no need of your being deceivedon this point. If you have much delicacy of feeling yourself, you caneasily discover the want of it in others. If you have not, it will notbe necessary in a companion. 

5. _Another requisite is_ ENERGY OF CHARACTER. Most people think someworldly prospects are indispensably necessary. But a man of energy can, by the blessing of God, make his way through this world, and support afamily, in this land of plenty, by his own industry, in some lawfulcalling. And you may be certain of the blessing of God, if you obey andtrust him. A profession or calling, pursued with energy, is thereforeall the estate you need require. But do not trust yourself with a manwho is inefficient in all his undertakings. This would be leaning upon abroken staff. 

6. _The person of your choice must be_ NEARLY OF YOUR OWN AGE. Shouldhe be younger than yourself you will be tempted to look upon him as aninferior; and old age will overtake you first. I should suppose the ideaof marrying a man advanced in years would be sufficiently revolting tothe feelings of a young female to deter her from it. Yet such thingsoften happen. But I consider it as contravening the order of nature, andtherefore improper. In such case, you will be called upon rather toperform the office of a daughter and nurse, than a wife. 

SECOND CLASS. 

1. _It is desirable that the man with whom you form a connection forlife should possess a_ SOUND BODY. A man of vigorous constitution willbe more capable of struggling with the difficulties and trials of thisworld, than one who is weak in body. Yet, such an erroneous system hasbeen pursued, in the education of the generation just now coming uponthe stage of action, that the health of very few sedentary personsremains unimpaired. It would, therefore, be cruel selfishness to refuseto form a connection of this kind, on this ground alone, provided theyhave no settled disease upon them. A person of feeble constitutionrequires the comfort and assistance of a companion, more than one invigorous health. But, it certainly would not be your duty to throwyourself away upon a person already under the influence of an incurabledisease. 

2. REFINEMENT OF MANNERS _is a very desirable quality in a companion forlife. _ This renders a person's society more agreeable and pleasant, andmay be the means of increasing his usefulness. Yet it will not answer tomake it a test of character; for it is often the case, that men of thebrightest talents, and of extensive education, who are in every otherrespect amiable and worthy, have neglected the cultivation of theirmanners; while there are very many, destitute alike of talent andeducation, who seem to be adepts in the art of politeness. However, this may be cultivated. A person of good sense, who appreciates itsimportance, may soon acquire a courteous and pleasing address, bymingling with refined society. 

3. A SOUND JUDGMENT is also very necessary, to enable a man to directthe common affairs of life. However, this may also be cultivated byexperience, and therefore cannot be called indispensable. 

4. PRUDENCE _is very desirable. _ The rashest youth, however, will learnprudence by experience. After a few falls, he will look forward beforehe 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, andboth of you break your necks together. 

5. It is a matter of great importance that the person with whom you forma connection for life, should belong to the same denomination ofChristians with yourself. The separation of a family, in theirattendance upon public worship, is productive of great inconvenience andperplexity; and there is serious danger of its giving rise to unpleasantfeelings, and becoming an occasion of discord. I think it should be avery serious objection against any man, that he belongs to a differentcommunion from yourself. Yet, I dare not say that I would prefer singlelife to a connection of this kind. 

In addition to these, your own good sense and taste will suggest manyother desirable qualities in a companion for life. 

Upon receiving the addresses of a man, your first object should be toascertain whether he possesses those prominent traits of character whichyou consider indispensable. If he lack any one of these, you have nofurther inquiry to make. Inform him openly and ingenuously of yourdecision; but spare his feelings as far as you can consistently withChristian sincerity. He is entitled to your gratitude for the preferencehe has manifested for yourself. Therefore, treat him courteously andtenderly; yet let him understand that your decision is conclusive andfinal. If he possess only the feelings of a gentleman, this course willsecure for you his esteem and friendship. But if you are satisfied, withrespect to these prominent traits of character, next look for thosequalities which you consider _desirable_, though not _indispensable_. Ifyou discover few or none of these, it will be a serious objectionagainst him. But you need not expect to find them all combined in anyone person. If you seek for a perfect character, you will bedisappointed. In this as well as every other relation of life, you willneed to exercise forbearance. The best of men are compassed about withimperfection and infirmity. Besides, as you are not perfect yourself, itwould seem like a species of injustice to require perfection in acompanion. 

While deciding these points, keep your feelings entirely under control. Suffer them to have no influence upon your judgment. A Christian shouldnever be governed by impulse. Many persons have, no doubt, destroyedtheir happiness for life, by suffering their feelings to get the betterof their judgment. Make the matter a subject of daily prayer. The Lorddirects all our ways, and we cannot expect to be prospered in anything, wherein we neglect to acknowledge him, and seek his direction. But, whenyou have satisfied yourself, in relation to these things, and the personwhose addresses you are receiving has distinctly avowed his intentions, you may remove the restraint from your feelings; which, as well as yourjudgment, have a deep concern in the affair. A happy and prosperousunion must have for its basis a mutual sentiment of affection, of apeculiar kind. If you are satisfied that this sentiment exists on hispart, you are to inquire whether you can exercise it towards him. For, with many persons of great worth, whom we highly esteem, there is oftenwanting a certain undefinable combination of qualities, not improperlytermed the _soul of character_; which alone seems to call out theexercise of that peculiar sentiment of which we are speaking. But Iseriously charge you never to form a connection which is not based uponthis principle; and that, for the following reasons:

1. Such depraved creatures as we are, need the aid of the warmestaffection, to enable us to exercise that mutual forbearance, soindispensable to the peace and happiness of the domestic circle. 

2. That the marriage covenant should be cemented by a principle of apeculiar kind, will appear from the superiority of the soul over thebody. When two human beings unite their destinies, there must be a unionof soul, or else such union is but partial. And the union of soul mustbe the foundation of the outward union, and of course precede it. 

3. We may infer the same thing from the existence of such a principle inthe human breast. That it does exist, may be abundantly proved, both byScripture and experience. When Adam first saw Eve, he declared thenature of this union, and added, "For this cause shall a man leave hisfather and mother, and cleave unto his wife;" implying that theaffection between the parties to this connection, should be superior toall other human attachments. The frown of God must then rest upon aunion founded upon any other principle; for by it the order of nature iscontravened, and therefore the blessings of peace and happiness cannotbe expected to attend it. 

However, love is not a principle which is brought into existence as itwere by magic. It must always be exercised in view of an object. Do not, therefore, hastily decide that you cannot love a man who possesses theprominent traits of character necessary to render you happy. However, befully satisfied that such a sentiment of a permanent character, doesreally exist in your own bosom, before you consent to a union. 

In your ordinary intercourse with gentlemen, much caution should beobserved. Always maintain a dignity of character, and never condescendto trifle. In your conversation, however, upon general subjects, youmay exercise the same sociability and freedom which you would withladies; not seeming to be sensible of any difference of sex. Indignantlyrepel any improper liberties; but never decline attentions which areconsidered as belonging to the rules of common politeness, unless thereshould be something in the character of the individual which wouldjustify you in wishing wholly to avoid his society. Some men are sodisagreeable in their attentions, and so obtrusive of their company, that they become a great annoyance to ladies. I think the latterjustifiable in refusing the attentions of such men, till they learnbetter manners. Pay the strictest regard to propriety and delicacy, inall your conduct; yet do not maintain such a cold reserve and chillingdistance, as to produce the impression in the mind of every one youmeet, that you dislike his society. No gentleman of refined and delicatefeelings, will intrude his company upon ladies, when he thinks it is notdesired; and you may create this impression, by carrying the rules ofpropriety to the extreme of reserve. But the contrary extreme, ofmanifesting an excessive fondness for the society of gentlemen, is stillmore to be avoided. By cultivating an acute sense of propriety in allthings, with a nice discrimination of judgment, you will be ablegenerally to direct your conduct aright in these matters. 

Never indulge feelings of partiality for any man until he has distinctlyavowed his own sentiments, and you have deliberately determined theseveral points already mentioned. If you do you may subject yourself tomuch needless disquietude, and perhaps the most unpleasantdisappointments. And the wounded feeling thus produced, may have aninjurious 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 yourthoughts. To be constantly ruminating upon it, can hardly fail ofexerting an injurious influence upon your mind, feelings, anddeportment; and you will be almost certain to betray yourself, in thesociety of gentlemen, and, perhaps, become the subject of merriment, asone who is anxious for a husband. 

2. Do not make this a subject of common conversation. There is, perhaps, nothing which has a stronger tendency to deteriorate the socialintercourse of young people than the disposition to give the subject ofmatrimonial alliances so prominent a place in their conversation, and tomake it a matter of jesting and mirth. There are other subjects enough, in the wide fields of science, literature, and religion, to occupy thesocial hour, both profitably and pleasantly; and a dignified reserve onthis subject will protect you from rudeness, which you will be verylikely to encounter, if you indulge in jesting and raillery in regard toit. 

3. Do not speak of your own private affairs of this kind, so as to havethem become the subject of conversation among the circle of youracquaintances. 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 matrimonialengagement. Remember the old adage:

 "There's many a slip Between the cup and the lip;"

and consider how your feelings would be mortified, if, after making suchan engagement generally known among your acquaintances, anything shouldoccur to break it off. In such case, you will have wounded feelingenough to struggle with, without the additional pain of having theaffair become a neighborhood talk. 

4. Do not make an engagement a long time before you expect it to beconsummated. Such engagements are surrounded with peril. A few years maymake such changes in the characters and feelings of young persons as todestroy the fitness and congeniality of the parties; while, if the unionhad been consummated, they would have assimilated to each other. 

In short, let me entreat you to cultivate the most delicate sense ofpropriety in regard to everything having the most distant relation tothis matter; and let all your feelings, conversation, and conduct, beregulated upon the most elevated principles of purity, refinement, andreligion; but do not carry your delicacy and reserve to the extreme of_prudery_, which is an unlovely trait of character, and which addsnothing to the strength of virtue. 

 Your affectionate Brother. 

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 thewill of God in all things. It is

 "Sweet to lie passive in his hand, And know no will but his. "

The great doctrine that God exercises a particular providence over everyevent, is most precious to the heart of every Christian. It enables himto see the hand of God, in directing all his affairs. Hence, theexceeding sinfulness of a repining, discontented, and unhappy temper. Indeed, it is difficult to reconcile the habitual indulgence of such adisposition with the existence of grace in the heart. The very firstemotion of the new-born soul is _submission to the will of God. _ Manypeople lose sight of the hand of God in those little difficulties andperplexities, which are of every day occurrence, and look only at secondcauses. And so they often do in more important matters. When they areinjured or insulted by others, they murmur and complain, and give ventto their indignation against the immediate causes of their distress;forgetting that these are only the instruments which God employs for thetrial of their faith or the punishment of their sins. Thus, Godpermitted Satan to try the faith of Job. Thus, he permitted Shimei tocurse David. But the answer of this godly man is worthy of beingimitated by all Christians under similar circumstances. "Let him curse, because the Lord hath said unto him, curse David. " Thus, also, the Lordemployed the envy of Joseph's brethren, to save the lives of all hisfather's family. "But as for you, ye thought evil against me; but Godmeant it unto good, to bring to pass, as it is this day, to save muchpeople alive. " The principal reason why the histories of the Bible areso much more instructive than other histories is, that the motives ofmen and the secret agency of divine Providence are brought to light. Hence, also, the reason why the events recorded in Scripture appear somarvellous. If we could see how the hand of God is concerned in allthings that occur within our observation, they would appear no lesswonderful. 

In this doctrine, we have the strongest possible motive for a hearty andcheerful resignation to all the crosses and difficulties, trials andafflictions, which come upon us in this life, whatever may be theirimmediate cause. We know that they are directed by our heavenly Father, whose "tender mercies are over all his works;" and who "doth not afflictwillingly, nor grieve the children of men. " And, whether we areChristians or not, the duty of submission remains the same. When weconsider the relation which man sustains to God, as a guilty rebelagainst his government, we must see that, whatever may be our earthlyafflictions, so long as we are out of hell, we are the living monumentsof his mercy. "Wherefore doth a living man complain, a man for thepunishment of his sins. "

But, if we have evidence that we are the children of God, his promisesfurnish the most abundant consolation, in every trial. We are assured"that _all things_ work together for good to them that love God. " And ofthis we have many examples in the Holy Scriptures, where the darkestprovidences have in the end, to be fraught with the richest blessings. It was so in the case of Joseph, already mentioned. We are also taughtto look upon the afflictions of this life as the faithful corrections ofa kind and tender Parent. "For whom the Lord loveth, he chasteneth, andscourgeth every son whom he receiveth. " How consoling the reflection, that all our sufferings are designed to mortify and subdue ourcorruptions, to wean us from the world, and lead us to a more humble andconstant sense of our dependence upon God. Besides, the people of Godhave the most comforting assurances of his presence, in affliction, ifthey will but trust in him. "_In all thy ways acknowledge him_, and heshall direct thy steps. " "Cast thy burden upon the Lord, and he shallsustain thee: _he shall never suffer the righteous to be moved. _" "Godis our refuge and strength, _a very present help in trouble_: thereforewill not we fear, though the earth be removed, and though the mountainsbe carried into the midst of the sea; though the waters thereof roar andbe troubled, though the mountains shake with the swelling thereof. ""_The steps of a good man are ordered_ by the Lord; and he delighteth inhis way. Though he fall, he shall not be utterly cast down; for the Lordupholdeth him with his hand. " O, how ungrateful for a child of God torepine at the dealings of such a tender and faithful parent! O, theingratitude of unbelief! Who can accuse the Lord of unfaithfulness tothe least of his promises? Why, then, should we refuse to trust him, when the assurances of his watchful care and love are so full, and soabundant?

We have not only strong ground of confidence in the Lord, under thepressure of afflictions in general, but we are particularly directed tolook to him for the supply of all our temporal wants. If we haveevidence that we are living members of the body of Christ, growing ingrace and the knowledge of him, we have the most direct and positiveassurances that all things needful for this life shall be supplied. OurSaviour, after showing the folly of manifesting an anxious concernabout the supply of our temporal wants, since the Lord is so careful infeeding the fowls of the air, and clothing the lilies and the grass ofthe field, says, --"But seek ye first the kingdom of God, and hisrighteousness, and all these things shall be added unto you. " By this, however, we are not to understand that the Lord will give us everyearthly blessing which we _desire_. We are so short-sighted as often towish for things which would prove positively injurious to us. But we areto understand that he will give us all that he sees best for us. Andsurely we ought to be satisfied with this; for he who sees the end fromthe beginning must know much better than we what is for our good. TheScriptures abound with similar promises. "O fear the Lord, ye hissaints; for _there is no want_ to them that fear him. The young lions dolack and suffer hunger; but they that seek the Lord _shall not want any_good thing. " "Trust in the Lord, and do good, and _verily thou shall befed_. I have been young and now am old; yet have I not seen therighteous forsaken, nor his seed begging bread. " "_No good thing will hewithhold_ from them that walk uprightly. " "But my God shall _supply allyour need_, according to his riches in glory by Christ Jesus. ""Godliness is profitable unto all things, having promise of the _lifethat now is_, and of that which is to come. " It must, then, be a sinfuldistrust of the word of God, to indulge in anxious fears about thesupply of our necessities. If we believed these promises, in their fullextent, we should always rest in them, and never indulge an anxiousthought about the things of this life. This, God requires of us. "Andseek not ye what ye shall eat, or what ye shall drink, _neither be ye ofdoubtful_ mind. " "Therefore take no thought, saying, What shall we eat?or what shall we drink? or wherewithal shall we be clothed?" "Be carefulfor nothing. " And nothing can be more reasonable than this requirement, when he has given us such full and repeated assurances that he willsupply all our wants. The silver and the gold, and the cattle upon athousand hills, belong to our heavenly Father. When, therefore, he seesthat we need any earthly blessing, he can easily order the means bywhich it shall be brought to us. 

From the precious truths and promises which we have been considering, weinfer the _duty of contentment_ in every situation of life. If Goddirects all our ways, and has promised to give us just what he sees weneed, we surely ought to rest satisfied with what we have; for we knowit is just what the Lord, in his infinite wisdom, and unboundedgoodness, sees fit to give us. But the apostle Paul enforces this dutywith direct precepts. "But godliness _with contentment_, is great gain. ""Having food and raiment, let us be therewith _content_. " "_Be contentwith such things as ye have_; for he hath said, I will never leave thee, nor forsake thee. " Here he gives the promise of God, as a reason forcontentment. It is, then, evidently the duty of every Christian tomaintain a contented and cheerful spirit, under all circumstances. This, however, does not forbid the use of all lawful and proper means toimprove our condition. But the means must be used with entire submissionto the will of God. The child of God should cast all his care and burdenupon him; and when he has made all suitable efforts to accomplish whathe considers a good object, he must commit the whole to the Lord, with aperfect willingness that his will should be done, even to the utterdisappointment of his own hopes. 

 Your affectionate Brother. 

LETTER XX. 

_Self-Examination. _

 "Examine yourselves, whether ye be in the faith: prove your own selves. "--2 COR. 13:6. 

MY DEAR SISTER, In view of the positive injunction of Scripture, above quoted, noargument is necessary to show that self-examination is a duty. But ifthe word of God had been silent upon the subject, the importance ofself-knowledge would have been a sufficient motive for searching intothe secret springs of action which influence our conduct. A personignorant of his own heart, is like a merchant, who knows not the stateof his accounts, while every day liable to become a bankrupt; or, likethe crew of a leaky vessel, who are insensible to their danger. Theprofessed follower of Christ, who knows not whether he is a true orfalse disciple, is in a condition no less dangerous. And, as the heartis deceitful _above all things_, it becomes a matter of the utmostimportance that we should _certainly know_ that we are the children ofGod. Although we may be Christians, without the assurance of ouradoption, yet we are taught in the Holy Scriptures, that such assuranceis attainable. Job, in the midst of his affliction, experienced itscomforting support. "I _know_, " says he, "that my Redeemer liveth. "David says with confidence, "I _shall_ be satisfied, when I awake withthy likeness. " Paul also expresses the same assurance. "I _know_ whom Ihave believed, and am persuaded that he is able to keep that which Ihave committed unto him against that day. " All Christians are taught toexpect the same, and exhorted to strive after it. "And we desire that_every one of you_, do show the same diligence to _the full assurance ofhope_, unto the end. " "Let us draw near with a true heart, in _fullassurance of faith_. " "Beloved, if our heart condemn us not, then havewe _confidence_ toward God. " "He that believeth on the Son of God haththe witness in himself. " "For ye have not received the spirit of bondageagain to fear; but ye have received the spirit of adoption, whereby wecry, Abba Father. The Spirit itself beareth witness with our spirit, that we are the children of God. " "Grieve not the Holy Spirit of God, whereby ye are _sealed_ unto the day of redemption. "

But, as gold dust is sometimes concealed in the sand, so grace in theheart may be mingled with remaining corruption, so that we cannotclearly distinguish its motions. It might not be for the benefit of aperson of such low attainments in the divine life, to receive anassurance of God's favor, until these corruptions have been so farsubdued, as to give the principle of grace an ascendency over all thefaculties of the soul. Hence God has wisely directed that the sureevidence of adoption can be possessed only by those who have made sucheminent progress in holiness, as to be able to discern the fruits of theSpirit in their hearts and lives. The _witness of the Spirit_ must notbe sought in any sudden impulses upon the mind; but in the real work ofgrace in the heart, conforming it to the image of God. Even if Godshould indulge us with such impulses or impressions, they would not becertain evidence of our adoption; because Satan can counterfeit thebrightest experiences of this kind. Hence, we may account for the_strong confidence_ which is sometimes expressed by young converts, whoafterwards fall away. But when the image of God can be seen in ourhearts and lives, we may be _certain_ that we are his children. Thatthis is the true witness of the Spirit, maybe inferred from the passagelast quoted. When this epistle was written, it was the custom of princesto have their names and images stamped upon their seals. These seals, when used, would leave the impression of the name and image of theirowners upon the wax. So, when God sets his seal upon the hearts of hischildren, it leaves an impression of his name and image. The same thingmay be intended in Revelation, where Jesus promises to give him thatovercometh "a white stone, and in the stone a _new name_ written. " Afigure somewhat similar is also used in the third chapter of Malachi. Speaking of the Messiah, the prophet says, "He shall sit as a refinerand purifier of silver. " A refiner of silver sits over the fire, withhis eye steadily fixed upon the precious metal in the crucible, until hesees _his own image_ in it, as we see our faces in the glass. So theLord will carry on his purifying work in the hearts of his children, till he sees his own image there. When this image is so plain and clearas to be distinctly discerned by us, then the Spirit of God bearswitness with our spirits, that we are his children. As _love_ is themost prominent and abiding fruit of the Spirit, it may be the mediumthrough which the union between God and the soul is seen; and by whichthe child of God is assured of his adoption. A strong and livelyexercise of a childlike, humble love, may give a clear evidence of thesoul's relation to God, as his child. "Love is of God, and every onethat loveth, is born of God, and knoweth God. He that loveth not, knoweth not God, for _God is love_. " As God is love, the exercise ofthat holy principle in the heart of the believer shows the impression ofthe divine image. "God is love, and he that dwelleth in love, dwellethin God, and God in him. " Hence the apostle John says, "We _know_ that wehave passed from death unto life, because we love the brethren. " But, ifthis love is genuine, it will regulate the emotions of the heart, andits effects will be visible in the lives of those who possess it. Thesame apostle says, "By this we know that we love the children of God, when we love God and _keep his commandments_. " So that in order to havecertain evidence of our adoption into the blessed family, of which Jesusis the Elder Brother, all the fruits of the Spirit must have grown upto some degree of maturity. 

From the foregoing remarks, we see the great importance of_self-examination_. We must have an intimate acquaintance with theoperations of our own minds, to enable us to distinguish between theexercise of gracious affections and the selfish workings of our ownhearts. And, unless we are in the constant habit of diligent inquiryinto the character of our emotions, and the motives of our actions, thiswill be an exceedingly difficult matter. The Scriptures specify severalobjects for which this inquiry should be instituted:

I. _To discover our sins, that we may come to Christ for pardon, and forgrace to subdue them. _ David prays, "Search me, O God, and know myheart; try me, and know my thoughts; and _see if there be any wicked wayin me_, and lead me in the way everlasting. " The prophet Jeremiah says, "Let us search and try our ways, and _turn again_ unto the Lord. " Thisexamination should be a constant work. We should search into the motivesof every action, and thoroughly examine every religious feeling, toknow, if possible, whether it comes from the Spirit of God, or whetherit is a fire of our own kindling. We must be cautious, however, lest, bydiverting our attention from the truth, to examine the nature of theemotions produced by it, we should lose them altogether. This can betterbe determined afterward, by recalling to recollection these emotions, and the causes which produced them. If they were called forth by correctviews of truth, and if they correspond in their nature with thedescriptions of gracious affections contained in the Bible, we maysafely conclude them to be genuine. 

But, as we are often under the necessity of acting without muchdeliberation; as we are so liable to neglect duty; and as every duty ismarred by so much imperfection, it is not only proper, but highlynecessary, that we should have stated seasons for retiring into ourclosets, and calmly and deliberately reviewing our conduct, ourreligious exercises, and the prevailing state of our hearts, andcomparing them with the Word of God. There are two very importantreasons why this work should be performed at the close of every day. 1. If neglected for a longer period, we may forget both our actions and ourmotives. It will be very difficult for us afterwards to recall them, soas to subject them to a thorough examination. 2. There is a greatpropriety in closing up the accounts of every day. "Sufficient unto theday is the evil thereof. " Every day will bring with it work enough forrepentance. Again, when we lie down, we may awake in eternity. What thenwill become of those sins which we have laid by for the consideration ofanother day? Let us, then, never give sleep to our eyes till we havesearched out every sin of the past day, and made fresh application tothe blood of Christ for pardon. I know this is a very difficult work;but, by frequent practice, it will become less so. I have preparedseveral sets of questions, from which you may derive some aid in theperformance of this duty. By sitting down in your closet, afterfinishing the duties of the day, and seriously and prayerfully engagingin this exercise, you may try your conduct and feelings by the ruleslaid down in the Word of God. You may thus bring to remembrance theexercises of your heart, as well as your actions; and be reminded ofneglected duty, and of those great practical truths, which ought ever tobe kept before your mind. You may bring up your sins, and set them inorder before you; and discover your easily besetting sins. You may beled to exercise penitential sorrow of heart, and be driven anew to thecross of Christ for pardon, and for strength to subdue indwellingcorruption. Whenever you discover that you have exercised any correctfeeling, or that your conduct has in any respect been conformed to theword of God, acknowledge with gratitude his grace in it, and give himthe glory. Wherein you find you have been deficient, confess your sinbefore God, and apply afresh to the blood of Christ, which "cleansethfrom all sin. " But be cautious that you do not put your feelings ofregret, your tears and sorrows, in the place of the great sacrifice. Remember that no degree of sorrow can atone for sin; and that only is_godly sorrow_ which leads to the blood of Jesus. Any peace ofconscience, obtained from any other source, must be false peace. It is_in believing_, only, that we can have _joy and peace_. 

You will find advantage from varying this exercise. When we frequentlyrepeat anything in the same form, we are in danger of acquiring acareless habit, so that it will lose its effect. Sometimes take the tencommandments, and examine your actions and motives by them. And, indoing this, you will find great help from the explanation of thecommandments contained in the Assembly's Shorter Catechism. This showstheir spirituality, and brings them home to the heart. Again, you maytake some portion of Scripture, which contains precepts for theregulation of our conduct, and compare the actions of the day with them. Or, you may take the life of Christ as a pattern, compare your conductand motives with it, and see whether in all things you have manifestedhis spirit. 

But do not be satisfied till the exercise, however performed, has takenhold of the heart, and led to penitence for sin, and a sense of pardonthrough the blood of Christ, which accompanies true contrition; for "theLord is nigh unto them that are of a broken heart; and saveth such as beof a contrite spirit. "

I have inserted several sets of questions for every day in the week, differing in length, to prevent monotony, and to accommodate thoseoccasions when you have more or less time. 

QUESTIONS FOR SATURDAY EVENING. 

How was my heart improved by the last Sabbath? How have I since improvedthe impressions I then received? What vows did I then make? How have Iperformed them? What progress have I made in the divine life? Whatconquests have I made by the grace of God over sin? What temptationshave I encountered? What victories have I gained? What falls have Isuffered? What lessons have I learned by them? What improvement have Imade in divine knowledge? What good have I done? What was my frame ofmind, on Monday, Tuesday, &c. (specifying and considering each day byitself. ) What meetings have I attended? How was my heart affected bythem? What business have I done? Was it all performed to the glory ofGod? Do I now hail the approach of the Sabbath with delight? Or do Iindulge a secret regret that my worldly schemes should be interrupted bythis hallowed season of rest?

QUESTIONS FOR SABBATH EVENINGS. 

Did I yesterday make all needful preparations for the holy Sabbath? Whatwas 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 thoughtsdirected? How did I begin the day? What public or private duties have Ineglected? What has been my general frame of mind this day? With whatpreparation did I go to the sanctuary? How were my thoughts occupied onthe way? What were my feelings, on entering the house of God? What wasmy general frame of mind, while there? What my manner? Have I felt anysensible delight in the exercises of public worship? With what feelingsdid I join the devotional exercises of singing and prayer? In whatcharacter did I view the preacher? As whose message did I receive theword? For whom did I hear--for myself, or for others? Was the word mixedwith faith? How much prayer did I mingle with hearing? What evidencehave I that it was attended by the Holy Spirit to my heart I Did Iindulge wandering thoughts, in any part of the public services? Howmuch progress have I made, in overcoming these heart-wanderings? Howwere my thoughts occupied on my return from public worship? [With whatpreparation did I go to the Sabbath-school? When I went before my class, what were my feelings in regard to their souls, and my ownresponsibility? How was my own heart affected with the truths containedin the lesson? What direct efforts have I made for their conversion?What general efforts to impress their minds with the truth? What prayershave I offered in their behalf? What have been my motives for desiringtheir 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? Whatin meditation? Have I felt and acknowledged my dependence upon the HolySpirit for every right exercise of heart? What discoveries have I had ofmy own guilt and helplessness, and my need of a Saviour? How has Jesusappeared 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 have been myfeelings, on coming anew to the cross of Christ? Have I, at any timethis day, indulged vain or worldly thoughts? Have I sought my own easeor pleasure? Have I engaged in worldly or unprofitable conversation? DoI now feel my soul refreshed, and my strength renewed, for the Christianwarfare?

QUESTIONS TO BE USED IN SELF-EXAMINATION AT THE CLOSE OF EVERY DAY INTHE WEEK. 

I. 

_To be used when time is very limited. _

With what feelings did I compose myself to sleep last night? How were mythoughts employed during the wakeful hours of the night? What were myfeelings on awaking? How did I begin the day? With what feelings andspirit have I engaged in the various devotions of the day? How have Ienjoyed my hours of leisure? How have I performed the business of theday? What has been the spirit of my intercourse with others? What errorsor what sins have I committed, in thought, word, or deed? What spiritualaffections have I experienced, and what has been their effect upon mesince? Have I made any _progress_ in the Christian race?

II. 

_To be used on ordinary occasions. _

With what frame of spirit did I close the last day? Upon what were mythoughts occupied during the wakeful hours of the night? What were myfirst emotions, as I awoke this morning? How did I begin the day? Whatcommunion have I held with God, in secret, this day? For whom have Ilived? What has been my frame of spirit, while engaged in theemployments of the day? What tempers have I exercised, in my intercoursewith others? What temptations have I encountered? What has been theresult? What conflicts have I had with my own corruptions? What progresshave I made in subduing them? What trials have I experienced? How have Iborne them? Have I felt my dependence upon God for everything? Have Iindulged undue anxiety about the affairs of this world? Have I murmuredat the dispensations of Providence? Have I indulged self-complacency orself-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 beenaffected by them? Have I felt any longing desires after conformity tothe divine image? How has my heart been affected with my short-comingsin obedience and duty? Has this driven me to Christ? Have I found pardonand peace in him? What sense of the divine presence have I maintainedthrough the day? What spirit of prayer have I exercised this day? Whathas been the burden of my petitions? Why have I desired these things?How constant and how strong have been these desires? How often and howfervently have I carried them to the throne of grace? How have I felt inregard to the interests of Zion, the salvation of souls, and the gloryof God? How have I felt towards my Christian brethren? Have I spokenevil of any, or listened with complacency to evil speaking? Have Iexercised harshness, or an unforgiving temper, towards any? What have Idone for the glory of God, or the good of my fellow-creatures? Have Iwatched over my heart, my tongue, and my actions? Have I maintainedspirituality of mind through the day?

III. 

_Dr. Doddridge's Questions. _

"Did I awake as with God this morning, and rise with a grateful sense ofhis goodness? How were the secret devotions of the morning performed?Did I offer my solemn praises, and renew the dedication of myself toGod, with becoming attention and suitable affections? Did I lay myscheme for the business of the day wisely and well? How did I read theScriptures, or any other devotional or practical piece which Iafterwards found it convenient to review? Did it do my heart good, orwas it a mere amusement? How have the other stated devotions of the daybeen attended, whether in the family or in public? Have I pursued thecommon business of the day with diligence and spirituality, doingeverything in season, and with all convenient despatch, and as 'unto theLord?' Col. 3:23. What time have I lost this day, in the morning, or theforenoon--in the afternoon, or the evening? (for these divisions willassist your recollection;) and what has occasioned the loss of it? Withwhat temper, and under what regulations, have the recreations of thisday been pursued? Have I seen the hand of God in my mercies, health, cheerfulness, food, clothing, books, preservation in journeys, successof business, conversation, and kindness of friends, &c. ? Have I seen itin afflictions, and particularly in little things, which had a tendencyto vex and disquiet me? Have I received my comforts thankfully, and myafflictions submissively? How have I guarded against the temptations ofthe day, particularly against this or that temptation, which I foresawin the morning? Have I maintained a dependence on divine influence? HaveI 'lived by faith on the Son of God, ' (Gal. 2:20, ) and regarded Christthis day as my teacher and governor, my atonement and intercessor, myexample and guardian, my strength and forerunner? Have I been lookingforward to death and eternity this day, and considered myself as aprobationer for heaven, and, through grace, an expectant of it? Have Igoverned my thoughts well, especially in such or such an interval ofsolitude? How was my subject of thought this day chosen, and how was itregarded? Have I governed my discourses well, in such and such company?Did I say nothing passionate, mischievous, slanderous, imprudent, impertinent? Has my heart this day been full of love to God, and to allmankind? and have I sought, and found, and improved, opportunities ofdoing and getting good? With what attention and improvement have I readthe Scriptures this evening? How was self-examination performed the lastnight? and how have I profited this day by any remarks I then made onformer negligences and mistakes? With what temper did I then lie downand 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 sweet sense of thedivine presence? Did I meditate upon divine things in the wakeful hoursof the night? When I awoke this morning, did my heart rise up withgratitude to my merciful Preserver? Did I remember that I am indebtedfor life, and health, and every enjoyment, to the sufferings and deathof my dear Redeemer? Did I renewedly consecrate my spared life to hisservice? And have I lived this day for God, and not for myself? Have Idenied self, whenever it has come between me and duty? Have I indulged aself-seeking spirit? Have I refused to make any personal sacrifice, whereby I might glorify God, or do good to others? Has my heart beenaffected with any discoveries of the infinite loveliness of the divineperfections? Have I had a view of the exceeding sinfulness of sin, andthe corruptions of my own heart in particular? Has this driven me fromresting upon anything in myself, to put my trust alone in Christ? Have Ifelt any longing desires after conformity to the divine image? Have Ifelt any delight in the law of God? Has my heart been grieved to seethat I fall so far short of keeping it? Has my soul been filled with joyand peace in believing in Christ? Have I felt a lively sense of thedivine presence continually? Have I maintained a cheerful, serene, andpeaceful temper of heart?

Have I studied the word of God with an earnest desire to know presentduty? Have I neglected or delayed to perform any duty when it has beenmade known? Have I felt that God was speaking _to me_ through his word?Have I sought the aid of the Holy Spirit? Have I read God's word with aprayerful spirit? Have I read it with self-application? Have I felt anysensible delight while reading it?

Have I spent any time in heavenly meditation? Was this exerciseperformed in a prayerful spirit? Did the truth I was contemplatingdeeply affect my own heart? Have my thoughts been habitually directedtowards heavenly things?

Have I observed my regular seasons of prayer? Has my frame of spiritbeen, lively, and my thoughts collected, in this exercise? Have I feltmy dependence upon the Spirit of God? Have I earnestly and sincerelydesired the things for which I have asked? Have I desired them for theglory of God, or for the gratification of myself? Have I _laid hold_ ofthe promises of God? Have I maintained a constant spirit of prayer? HaveI sent up frequent ejaculations to God? In all my approaches to thethrone of grace, have I come with a suitable preparation of heart? Has asense of the divine presence filled me with holy awe and reverence? Hasmy heart been drawn out to God with filial affection and humbleconfidence, through Jesus the Mediator? Have I felt my need? Have Ihumbled myself low before God? Have I not regarded iniquity in my heart?Have I felt an humble submission to the will of God?

Have I watched over my heart continually, against the temptations ofSatan? Have I indulged wandering thoughts, during any of the devotionalexercises of the closet? Have I watched over my fancy, and kept under myimagination? or have I suffered it to wander without control?

Have I exercised a proper control over all my appetites, desires, andpassions? Have I used all diligence to improve my mind, that I might becapable of doing more for the glory of God, and the good of myfellow-creatures? Have I sought the aid of the Holy Spirit in this, also? Have I felt continually that my time is not my own? Have Iemployed every moment of the past day in the most profitable manner?Have I felt the pressure of present obligation?

Have I neglected any opportunity of doing good, either to the souls orbodies of others? Have I been modest, unobtrusive, and courteous, in allI have done and said? Have I been prudent and discreet in all things?Have I first sought the direction of God, and then entered upon theseduties in a spirit of prayer?

Have I glorified God in my dress? Have I been influenced, in thisrespect, by the pride of appearance? Have I wasted any time at thetoilet?

Have I felt any emotions of love for Christians? Has this love arisenfrom the image of Christ manifest in them; or from their friendship forme, and the comfort I have enjoyed in their society? Have I refused tomake personal sacrifices for their benefit? Have I felt any love for thesouls of sinners? What has this led me to do for their conversion? HaveI exercised any feelings of compassion for the needy? What has this ledme to do for them?

Have I manifested a morose, sour, and jealous disposition towardsothers? Have I been easily provoked? Have I been irritated with theslightest offences or crosses of my will? Have I indulged an angry, fretful, peevish temper? Have I spoken evil of any, or listened withcomplacency to evil-speaking? Do I now harbor ill-will towards any beingon earth? In all my intercourse with others, have I manifested asoftness and mildness of manner, and a kind and tender tone of feeling?Or have I indulged in harshness and severity, pride and arrogance? HaveI exercised forbearance towards the faults of others? Have I from myheart forgiven them? Have I esteemed myself better than others? Have Ifelt the secret workings of spiritual pride? Have I engaged in triflingand vain conversation, or in any other manner conformed to the spirit ofthe world? Have I maintained Christian sincerity in all things? When incompany, have I improved every opportunity of giving a profitabledirection to conversation? Have I improved every opportunity to warnimpenitent sinners? Have I gone into company, without first visiting mycloset? Have I been diligent and faithful in the business of the day?Have I done the same to others as I would wish them to do to me?

II. _Another object of self-examination may be, to ascertain the reasonwhy the Lord does not answer our prayers. _ This reason may generally befound in ourselves. I know of but two exceptions. One is, when the thingwe ask is not agreeable to the will of God. The other is, when the Lorddelays to answer our prayers for the trial of our faith. The obstacleswhich exist in ourselves, to prevent him from granting our requests, aregenerally some of the following:--1. We may be living in the practice ofsome sin, or the neglect of some duty. "If I regard iniquity in myheart, " says the Psalmist, "the Lord will not hear me. " "He that turnethaway his ear from hearing the law, even his prayer shall beabomination. " We may weep day and night, on our knees, before God, allour lives; yet if we are living in the habitual neglect of duty, or ifany sin cleaves to us, for which we have not exercised repentance, andfaith in the atoning blood of Christ, he will not hear our prayers. 2. We may not be sufficiently humble before God. "Though the Lord be high, yet hath he respect unto the lowly; _but the proud he knoweth afaroff_;" "God resisteth the proud, but giveth grace unto the humble. ""Humble yourselves in the sight of the Lord, and he shall lift you up. ""Whosoever shall exalt himself shall be abased; and he that shall humblehimself shall be exalted. " Hence, if our hearts are proud, and we refuseto humble ourselves deeply before God, he will not answer our prayers. 3. We may not desire the things we ask, that God may be glorified, butthat it may minister to our own gratification. "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. " When weask with such motives, we have no right to expect that God will hear ourprayers. 4. We may not be asking in faith. "But let him ask in faith, nothing wavering. For he that wavereth, is like a wave of the sea, driven with the wind and tossed. For _let not that man think that heshall receive_ anything of the Lord. " "Without faith, it is impossibleto please God. " 5. We may be exercising an unforgiving-temper; and, ifso, the Lord has declared that he will not hear our prayers. Mark 11:25, 26. Mat. 18:35. 

When, therefore, you have been for some time praying for any particularobject without receiving an answer, carefully examine yourself, withreference to these points; and wherein you find yourself deficient, endeavor, in the strength of Christ, immediately to reform. If yourcircumstances will permit, set apart a day of fasting and prayer forthis object. And, if the answer is still delayed, repeat theexamination, until you are certain that you have complied with all theconditions of the promises. 

III. _Another object of self-examination is, to ascertain the cause ofafflictions, whether spiritual or temporal. _ If the Lord sends distressupon us, or hides from us the light of his countenance, he has some goodreason for it. By reading the book of Haggai, you will discover theprinciples upon which God deals with his people. If, therefore, the workof your hands does not prosper, or, if the Lord has withdrawn from youhis special presence, be sure that something is wrong; it is time foryou to "consider your ways. " In this book the Lord informs the Jews ofthe cause of their poverty and distress. They had not built the house ofGod. He also tells them that the silver and the gold are his; and thathe will bless them as soon as they do their duty. We are as dependentupon God's blessing now as his people were then. If we withhold from himwhat he requires of us for advancing the interests of his kingdom, canwe expect temporal prosperity? If we refuse to do our duty, can weexpect his presence? These, then, should be the subjects of inquiry, under such circumstances. In such cases, also, it may be very proper toobserve a day of fasting and prayer. 

IV. _Another object of self-examination is, to know whether we areChristians. _ "Examine yourselves whether ye be in the faith. " This is avery important inquiry. It is intimately connected with every other, andshould enter more or less into all. In order to prosecute this inquiry, you must make yourself thoroughly acquainted with the evidences ofChristian character. These are clearly exhibited in the holy Scriptures. Study the Bible diligently for this purpose; and, wherever you discovera mark of Christian character, inquire whether you possess it. You mayalso find benefit from the writings of men of great personal experience, who have had much opportunity of observing the effects of true and falsereligion. In particular, I would recommend to you the careful study ofPresident Edwards' Treatise on Religious Affections. He was a man ofgreat piety, who had attained to the _full assurance of hope_. He hadalso passed through a number of revivals of religion. The work of whichI speak contains a scriptural view of the evidences of the new birth;and also points out, with great clearness and discrimination, the marksof false religion. He distinguishes between those things which may becommon both to true and false religion, and those which are the certainmarks of true conversion. 

Self-examination, for this object, should be habitual. In reading theBible, in meditation, in hearing the word, wherever you see an evidenceof Christian character, inquire whether you possess it. But this is notsufficient. You ought frequently to set apart seasons for the solemn andprayerful consideration of the important question, --"_Am I aChristian_?" A portion of the Sabbath may be very properly spent in thisway. You should enter upon this work with the solemnities of thejudgment-day before you. The Scriptures furnish abundant matter forself-examination. Bring the exercises of your heart, and the conduct ofyour life, to this unerring standard. You will also find much assistancein this exercise by the use of the following tracts, published by theAmerican Tract Society:--No. 21, entitled "A Closet Companion;" No. 146, entitled "Helps to Self-Examination;" and No. 165, entitled "True andFalse Conversions Distinguished;" and likewise from a little workentitled "Are you a Christian?" by Rev. Hubbard Winslow. You have alsoprobably noticed several chapters in Doddridge's Rise and Progress, admirably adapted to this object. I mention these, because it isadvantageous frequently to vary the exercise. The subject of true andfalse conversion is continually undergoing discussion; and those whofeel truly anxious to know the foundations upon which they rest will notfail to avail themselves of every approved treatise on the subject. But, above all, study the Bible diligently and prayerfully, for the purposeof ascertaining the genuine marks of saving grace; take time to performthe work of self-examination thoroughly, bringing to your aid all theinformation you can obtain from these sources--varying the exercise, atdifferent times, that it may not become superficial and formal. 

I have also prepared some questions for this purpose, which you willfind below. In these questions, I have not aimed at covering the wholeground of Christian experience, so much as to bring before the mind, inconnection, some of the most prominent passages of Scripture relating tothe evidences of Christian character. Nor have I taken particular painsto prevent the questions from involving each other; as we may detect ourdeficiencies on the same points the more readily by having them held upin 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 thetraits of character here presented may not be certain evidence of piety;while, in other cases, a person may be a Christian while possessing thegraces mentioned in a much less _degree_ than they are here represented. It is not necessary, where time is limited, to go through the whole ofthese questions at once; and probably in most cases it will be foundmore edifying to take up a portion of them at a time. 

AM I A CHRISTIAN?

1. _Let me examine as to my views of Sin. _ Have I beheld sin with anabhorrence far greater than the delight it ever gave me? Has thatabhorrence arisen from an apprehension of the evil consequences towhich it has exposed me, or of its odious nature, and its exceedingsinfulness as committed against God? Ps. 51:4. Isa. 1:2-4. Have I had afull 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? Ps. 38:2-7. Have I ceased attempting to justify myself? Job 40:4. Luke18:11-14. Have I utterly despaired of all help from myself? Rom. 3:20. Have I abandoned all attempts to establish my own righteousness, byresolutions of amendment and future obedience? Rom. 9:32. 10:3. Have Iexercised 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, l. C. 2 Sam. 17:23. Matt. 27:3-5. Acts 8:24. Or has it been godlysorrow, 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 sinsagainst God? Ps. 34:18. 51:17. Isa. 57:15. Has this sense of sin emptiedme 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 viewof the infinite purity and awful majesty of the great Jehovah, againstwhom it has been committed? Ezra 9:6. Job 42:1-6. Jer. 31:19. Ezek. 16:63. 

2. _As to my views of the government of God. _ Do I acquiesce in thegovernment of God as a most wise, most just, and most righteousgovernment? Rev. 15:3, 4. Do I cordially, cheerfully, and withoutreserve, yield myself, as a moral and accountable being, to theauthority of God, as the moral Governor of the universe? Rom. 6:13. 12:1. Do I feel no reserve in my heart, making first the condition thatI may be saved? Do I humbly acquiesce in the justice of God, in theeternal punishment of the wicked? Do I include myself in this, thereby"accepting the punishment of my sin"? Levit. 26:40, 41. Am I sure thatthis feeling is not produced by the secret consciousness that it is anevidence of a gracious state? Jer. 17:9. If all hope of salvation weresuddenly taken away from me, would my heart still acquiesce in thejustice of the sentence of condemnation?

3. _As to my faith in Christ. _ Have I ceased from my own works, and, asa 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 asmy 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? Matt. 10:37. Luke 14:26, 33. Phil. 3:7-10. Have I cheerfully taken up my cross andfollowed him? Luke 14:27. Do I now consider myself as no more my own, but the Lord's, by the purchase of the Redeemer's blood? 1 Cor. 6:19, 20. Do I therefore make it my constant and highest aim to glorify Godwith my body and spirit which are his? 1 Cor. 6:20. 10:31. Have Ithrough him become dead to sin, but alive to God? Rom. 6:11. Have Icrucified the flesh, with its affections and lusts? Gal. 5:24. Have Ibecome dead also to the world, not seeking my portion in its riches, honors, pleasures, or pursuits? Gal. 2:20. 6:14. 1 John 2:15. Have Iutterly despaired of acceptance with God in any other way than by themediation of Christ? Acts 4:12. Heb. 10:26, 27. Have I cordially soughtreconciliation with God through the blood of Jesus? Col. 1:20-22. Doesmy hope of salvation rest solely and alone in the righteousness andatonement of the Lord Jesus Christ? Rom. 3:22-26. Do I receive him as my_Prophet_, submitting my will entirely to the teachings of his word andSpirit? Deut. 18:15. Heb. 1:1, 2. 2:1-3. Do I receive him in his officeof _Priest_, trusting in the atonement he has made, and committing mycase to him, that he may intercede for me, before the offended Majestyof heaven? Heb. 4:14, 15. 7:26, 8:1, 9:11, 12, 24, 25. With humbleconfidence in his intercession, do I come boldly to the throne of grace?Heb. 4:16. Do I cordially submit to him in his office of _King_? Ps. 2:6. 45:1. Isa. 9:6, l. C. Acts 5:31. Do I yield my heart unreservedly tohis authority, making it my constant aim to bring into captivity everythought and action to the obedience of Christ? Matt. 11:29, 30. John15:14. Rom. 6:16. 2 Cor. 10:5. Whenever I fall into sin, do I seek toease my conscience by reformation and forgetfulness, or do I applyafresh to Christ, as the only propitiation for sin? 1 John 2:1, 2. Do Ifind 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 livingbranch is to the vine? John 15:1. Do I look to my union with him, as thebranch to the vine, for spiritual nourishment, strength and life? John15:4. 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 Godas _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 withall his disciples? John 17:21. 1 Cor. 12:12-29. What sympathy does thislead 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 beautyand 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 thecontemplation 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 eternalportion? Ps. 16:1-11. 73:25, 26. 119:57. Lam. 3:21. Is he the object ofmy highest love? Mark 12:30. Am I willing to relinquish whatever comesin competition with him as an object of my affection? Mark 10:37-39. DoI prefer his favor and dread his power above that of all other beings?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 my afflictions by making him my refuge? Ps. 9:9. 57:1. 59:16. Jer. 16:19. When my soul is under the hidings of hiscountenance, can I enjoy any other good? Job 29:2-5. Ps. 38:1-10. Do Iexperience any ardent longings after his spiritual presence with mysoul? Ps. 42:1, 2. 61:1, 2. Do I feel any earnest desires afterconformity 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 grieved when I see his lawdisregarded? Ps. 119:136, 158. Do I make his will the rule of my life? 1John 5:3. Do I earnestly strive to bring my heart and life into completeconformity 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 returnwith desire, hailing it with joy, and engaging in its duties with sweetsatisfaction; 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 hisimage? 1 John 4:20. 5:1. Is my soul ever moved with sweet emotion incontemplating the infinite _moral_ perfections of God? Ps. 30:4. 96:9. Do I delight also in his natural perfections, as appertaining to theSupreme Ruler of the universe? Ps. 96:1-13. 97:1-12. Do I feel thisdelight in his character, independent of the idea that he is my friend?Hab. 3:17, 18. Am I sure that even this emotion is not produced by thesecret thought that the exercise of it is an evidence of my being hisfriend?

5. _As to my Christian character in general. _ Do I realize my dependenceupon 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 inmy heart and life? Gal. 5:22-24. Have I mortified my members which areupon 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 renewed in knowledge, afterthe image of him that created him? Col. 3:10. Do I manifest my love tomy brethren by a readiness to make sacrifices of personal feeling, interest, and enjoyment, to promote their welfare and happiness? 1 John3:14-17. Do I manifest my love for all mankind, by doing good to all asI have opportunity? Do I feel an unalterable desire for the conversionof their souls? Rom. 9:1, 2. Am I willing to make personal efforts andsacrifices to promote this object? Do I heartily and earnestly offer theprayer, --"Thy kingdom come, " doing and giving all in my power to promoteit? 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 togive than to receive? Acts 20:35 Do I strive, as much as in me lies, tolive 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 seekthe peace of Zion, avoiding every unnecessary offence, and evensacrificing 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 I exercise a spirit of forbearance towards the faults of others, forgiving injuries and offences? Mark 11:25. Eph. 4:2. Col. 3:13. Do Iput away all envy and jealousy from my bosom--not seeking occasion ofoffence by putting the worst construction upon the conduct ofothers--not expecting great things for myself, and not being displeasedwhen 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 highlythan I ought to think? Rom. 12:3, 16. Do I in lowliness of mind esteemothers better than myself? Phil. 2:3. Am I self-willed, headstrong, determined to have my own way? or am I ready to prefer the judgment ofmy 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? 1Cor. 13:5. Have I put away from me all bitterness, and wrath, and anger, and clamor, and _evil-speaking_, with all malice, not rendering evil forevil, nor railing for railing? Eph. 4:31. 1 Pet. 3:9. Do I love myenemies, bless them that curse me, and seek the good of those who striveto injure me? Matt. 5:44. Rom. 12:14, 20. Do I recognize the hand of Godin the daily blessings of this life? James 1:17. Do I likewise recognizehis hand in the little perplexities and trials of every-day life? Do allmy trials subdue and chasten my spirit, working in me patience, experience, and hope? Rom. 5:3, 4. Heb. 13:6-11. Am I content with suchthings as the Lord gives me, day by day, not taking anxious thought forthe 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 me to look at the thingsthat are unseen, and set my affections on things above, and not onthings on the 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 areresting upon a false hope, give it up: but do not abandon yourself todespair. Go immediately to the cross of Christ. Give up your heart tohim, as though you had never come before. There is no other way. This isthe only refuge, and Jesus never sent a soul empty away. "Him thatcometh to me, I will in no wise cast out. " Persevere, even though youfind scarce evidence enough to give a faint glimmering of hope. Continually renew your repentance and faith in Christ. Diligence inself-examination may be a means of growth in grace: and if you arereally a child of God, your evidences will increase and brighten, tillyou will be able to indulge "a good hope through grace. " "For, in duetime, we shall reap, if we faint not. "

V. _Another object of self-examination is, to ascertain whether we areprepared 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 dutyof self-examination, before partaking of the Lord's Supper, is evidentlytaught. And, in the next verse, we are told what is requisite to enableus to partake of this ordinance in an acceptable manner. It is, that wehave faith in lively exercise to discern the Lord's body. A backsliderin heart, even though a real Christian, is not prepared to partake ofthis spiritual feast, without renewing his repentance and faith. In thisexamination, two subjects of inquiry present themselves: 1. "Am I aChristian?" 2. "Am I growing in grace?" In regard to the first of theseinquiries, enough has already been said. To answer the second, you willneed consider, --1. Whether you were living in the exercise of graciousaffections at the last communion. 2. Whether you have since made anyprogress in the divine life. To aid you in these inquiries, I haveprepared the following questions, which may be varied according tocircumstances:

The last time I partook of this ordinance, did I meet the Lord at histable, and receive a refreshing from his presence? Did I there renew mycovenant vows? Have I kept my vows? Have I since lived not unto myself, but unto God? Have I enjoyed more of the presence of God? Have I lived alife of faith and prayer? Have I been daily to the cross of Christ forpardon and strength? Have I maintained continually a deep and livelysense of divine things? Have I lived a life of self-denial? Have Iobtained any conquests over indwelling sin? Have I made any progress insubduing the unholy tempers of my heart? Has my will been brought moreentirely 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 thedivine character, in reading his word, in prayer, in the ordinances ofhis house, &c. ? Do I feel more intense longings of soul after conformityto his image? Have I any deeper sense of the exceeding sinfulness ofsin? Do my own sins in particular appear more aggravated? Do I thinkless of myself? Does a sense of my own vileness and unworthiness humbleme low before God? Does this lead me to see my need of just such aSaviour as Jesus? Am I now disposed to cast my all upon him? Has my lovefor Christians increased? Do I feel any more compassion for dyingsinners? Has this led me to do more for their conversion? Have Iabounded more in every good word and work? Have the fruits of the Spiritincreased in my heart and life? Have I been more faithful in all therelations of life? Do I perceive any growing deadness to the world? Doesmy relish for spiritual things increase, while my taste for earthlydelights diminishes? Do I see more and more my own weakness, and feel amore steady dependence upon Christ? Do I feel increasing spirituality inreligious duties? Do I feel increasing tenderness of conscience, andmaintain more watchfulness against sin? Do I feel greater concern forthe prosperity of the church and the conversion of the world? Am Ibecoming more meek and gentle in spirit, less censorious, and lessdisposed to resent injuries? Am I more ready to receive reproof fromothers, without anger or hardness of feeling?

If you have time to keep a journal, you may find some advantage fromreviewing it on such occasions. It will aid your memory, and help you togive your past life a more thorough examination. You will thereby be thebetter able to judge whether you are making progress. However, this is adangerous experiment, as it is difficult to divest ourselves of the ideathat we are writing for the perusal of others; and this furnishes manytemptations. But, however unfit this examination may find you, do notlet Satan tempt you to stay away from the Lord's table. It is your dutyto commemorate his dying love. It is your duty also to do it with asuitable preparation of heart. Both these duties you will neglect bystaying away. In doing so, you cannot expect God's blessing. But setimmediately about the work of repentance. Come to the cross of Christ, and renew your application to his pardoning blood. Give yourself away toGod anew, and renew your covenant with him. In doing this, he will blessyour soul; and the Lord's table will be a season of refreshing. But ifthis repentance and preparation be heartfelt and sincere, its fruitswill be seen in your subsequent life. 

CONCLUSION. 

I have now completed my intended series of letters. I have endeavored topresent the Christian character, and the duties required of thefollowers of Christ, in the light of God's word. I know, however, that Ihave done it with much imperfection. But, do not rest with the meremechanical performance of the duties here recommended. Do not engage inany of them with the hope of meriting God's favor. Use them only as themeans of promoting your spiritual progress; depending on the HolySpirit, through the blood and merits of Christ, to sanctify your heart. For it is very possible for you to observe all these things, and yetdeceive yourself. Remember that true religion is a deep work of grace inthe heart, changing the bent and inclination of the soul, and giving anew direction to all its faculties. O may you so live that Jesus shallsay to you, as to the church at Thyatira, "I know thy works, andcharity, and service, and faith, and thy patience, and thy works and THELAST TO BE MORE THAN THE FIRST. " Take also his exhortation to the churchat Smyrna: "BE THOU FAITHFUL UNTO DEATH, AND I WILL GIVE THEE A CROWN OFLIFE. "

 Your affectionate Brother. 

APPENDIX. 

COURSE OF READING. 

I. HISTORY. 

1. _Sacred and Ecclesiastical History. _--Josephus' Works; Millar'sHistory of the Church; Jahn's Hebrew Commonwealth, Mosheim'sEcclesiastical History; Milner's Church History; Scott's Continuation ofMilner; Life of Knox; Gilpin's Lives of the Reformers; Fuller's andWarner's Ecclesiastical History of England; Millar's Propagation ofChristianity; Gillies' Historical Collections; Jones' Church History;Mather's Magnalia; Neale's History of the Puritans; Wisner's History ofthe Old South Church, Boston; Bogue and Bennett's History of theDissenters; Benedict's History of the Baptists; Life of Wesley; Historyof Methodism; Life of Whitefield; Millar's Life of Dr. Rodgers; Crantz'sAncient and Modern History of the Church of the United Brethren;Crantz's History of the Mission in Greenland; Loskiel's History of theNorth American Indian Missions; Oldendorp's History of the DanishMissions of the United Brethren; Choules' Origin and History ofMissions. Those who have not sufficient time for so extensive a course, may find the most interesting and important events in the progress ofthe church during the first sixteen centuries of the Christian era, inthe author's Sabbath-school Church History. 

2. _Secular and Profane History. _--Rollin's Ancient History; Russel'sEgypt; Russel's Palestine; Plutarch's Lives, to be kept on hand, andconsulted as the names appear in history; Wharton's Histories; Beloe'sHerodotus; Travels of Anacharsis; Mitford's Greece; Ferguson's Historyof the Roman Republic; Baker's Livy; Middleton's Life of Cicero;Murphy's Tacitus; Sismondi's Decline of the Roman Empire; Muller'sUniversal History; Hallam's History of the Middle Ages; James' Life ofCharlemagne; Mills' History of the Crusades and of Chivalry; Turner'sHistory of England; Burnett's History of his own Times; Robertson'sHistory of Scotland; Robertson's Charles V. ; Vertot's Revolutions ofSweden; Vertot's Revolutions of Portugal; Sismondi's History of theItalian Republics, (abridged in Lardner's Cabinet of History;) Roscoe'sLorenzo de Medici and Leo X. ; Sketches from Venetian History; Malcolm'sHistory of Persia; Irving's Life of Columbus; Prescott's Ferdinand andIsabella; Robertson's History of America; Bancroft's History ofAmerica; Winthrop's Journal; Ramsay's American Revolution; Marshall'sLife of Washington; with the Biographies of Penn, Jay, Hamilton, Henry, Greene, Otis, Quincy, Morris, the Signers of the Declaration ofIndependence, Sparks' American Biography, with the Lives of any otherdistinguished Americans; Scott's Life of Napoleon. 

II. CHRISTIAN DOCTRINE. 

Paley's Evidences; Chalmers' Evidences of Christianity; Halyburtonagainst the Deists; Brown's Compendium of Natural and Revealed Religion;Dwight's Theology; Bates' Harmony of the Divine Attributes; Edwards onOriginal Sin; Watts' Ruin and Recovery; Dr. Woods on Native Depravity;Fuller's Works; Payson's Sermons; Boston's Fourfold State; Edwards'History of Redemption; Dr. Owen on the Death and Satisfaction of Christ;Butler's Analogy; Cole on the Sovereignty of God; Griffin on DivineEfficiency; Charnock on the Dominion of God in his Works; Edwards'Sermons; King, Toplady, Cooper, and Tucker, on Predestination; Whitbyand Gill on the Five Points; Wesley's Predestination Considered; Edwardsand Day on the Will; Scott's Essays; Colquhoun on the Covenants; Evanson the Atonement; Griffin on the Atonement; Stewart on the Atonement;Jenkyn on the Atonement; Witherspoon on Regeneration; Doddridge's TenSermons on Regeneration; Dr. Owen on the Spirit; Hinton on the Spirit;Works of Robert Hall; Dr. Owen on the 130th Psalm; Scott's Treatise onRepentance; Young's Last Day; Watts on Death and Heaven; Saurin'sSermons; Baxter's Saint's Rest; Chalmers' Works. 

Cotton's Power of the Keys; Hooker's Survey of the Sum of ChurchDiscipline; Owen's Inquiry into the Nature of Churches; Mitchell'sGuide; Hall's View of a Gospel Church; Brown's Vindication of thePresbyterian Form of Government; Dr. Miller on the Office of RulingElder; King's Constitution of the Church; Stillingfleet's OriginesSacrae; Dr. Woods on Infant Baptism; The Baptized Child; HouseholdConsecration: Robinson's History of Baptism. 

III. BIOGRAPHY. 

Burner's Memoirs; Memoirs of Isabella Graham, Mrs. Huntington, Mrs. Savage, Mrs. Harriet Newell, and Mrs. Paterson: Philip Henry; Oberlin;Francke; Neff; Payson; Henry Martyn; Brainerd; Howard; Dr. Hopkins;President Edwards; Mrs. Emily Egerton; Mrs. Myra W. Allen: Rev. SamuelDavies; Lives of Maclaurin, Baxter, Doddridge, Owen, Watts, Howe, Mather, Dwight; Gill, Banyan, Robinson, Andrew Fuller, Hall; Fletcher, Asbury, Clarke, Watson; Cecil, Fenelon. Mrs. Judson, James B. Taylor, Rev. Joseph Emerson, Harlan Page; Mrs. Winslow, Parsons and Fiske, Gordon Hall; Life of Schwartz. 

Lives of Henry Kirke White, Elizabeth Smith: Johnson's Lives of thePoets; Life of Johnson; Teignmouth's Life of Sir William Jones;Southey's Life and Correspondence of Cowper. 

IV. MISCELLANEOUS. 

1. _Works on the Prophecies. _--Bishop Newton's Dissertations; Keith;Smith's Key to the Revelation; Sir Isaac Newton's Observations on theProphecies of Daniel, and the Apocalypse; Gray's Key to the OldTestament; Faber on the Prophecies. 

2. _On Christian Character, Experience, and Duty. _--Edwards on ReligiousAffections; Doddridge's Rise and Progress; Owen on Indwelling Sin;Serle's Christian Remembrancer; Bunyan's Pilgrim's Progress; Scougal'sLife of God in the Soul; Howe's Blessedness of the Righteous; Owen onSpiritual-Mindedness; Leighton on Peter; Baxter's Practical Works;Flavel's Works; Prayer experimentally considered; Abbott's YoungChristian, and Path of Peace; Gallaudet's Every-day Christian; Works ofRobert 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. _--Abercrombie on theIntellectual Powers; Abbott's Teacher; Abbott's Mother at Home; Mother'sFriend; Mother's Magazine; Todd's Sabbath-school Teacher; Hannah More'sLetters on Female Education. 

4. _Illustrations of Scriptures. _--The Comprehensive Commentary, to bereferred 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 onTemperance. 

6. _Travels. _--Bruce's Travels In Abyssinia; Denon's Travels in Egypt;Belzoni's Personal Narrative; Humboldt's Personal Narrative; Clarke'sTravels in Russia; Mackenzie's Travels in Iceland; Mungo Park's Missionto Africa; Denham's and Clapperton's Mission to Africa; Lander'sJournal; Sismondi's Italy, France, and England; Dr. Humphrey's Tour;Rome in the 19th Century; Buchanan's Researches; The Christian Brahmin;Ramsey's Journal; Ellis' Polynesian Researches; Stewart's Voyage in theSouth Seas; Tyerman and Bennett's Journal; Williams' MissionaryEnterprise in the South Sea Islands; Reed and Matheson's Journal;Journals of the Missionaries, in the bound volumes of the MissionaryHerald. 

7. _The Sciences. _--Watts on the Mind; Locke on the Human Understanding;Brown's Lectures on the Philosophy of the Mind; Douglass on theAdvancement of Society; Dick's Works; The Bridgewater Treatises; Mrs. B. 's Conversations on Philosophy and Chemistry; Wayland's Moral Science, and Political Economy. 

8. _Belles Lettres. _--Hannah More's Works; Jane Taylor's Works; Madamede Stael; Johnson's Rasselas; Selections from the Spectator and Rambler. Poems of Milton, Young, Dryden, Cowper, Thomson, Montgomery, Hemans, Sigourney, Tappan. 

9. _Promiscuous. _--Mrs. Farrar's Young Ladies' Friend; Mrs. Sigourney'sLetters to Young Ladies; Female Student, by Mrs. Phelps.