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+The Project Gutenberg EBook of A Practical Directory for Young Christian
+Females, by Harvey Newcomb
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever. You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: A Practical Directory for Young Christian Females
+ Being a Series of Letters from a Brother to a Younger Sister
+
+Author: Harvey Newcomb
+
+Release Date: March 6, 2006 [EBook #17934]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK A PRACTICAL DIRECTORY FOR ***
+
+
+
+
+Produced by PM Childrens Library, Pilar Somoza and the
+Online Distributed Proofreading Team at http://www.pgdp.net
+(This file was produced from images generously made
+available by The University of Florida, The Internet
+Archive/Children's Library)
+
+
+
+
+
+
+
+
+
+ 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, written
+to a younger sister of the author. By the death of her parents, she was
+left, in a measure, dependent upon him, at an early age. She had been
+the subject of many prayers, and endeared by many ties. His house, as he
+humbly trusts, was the place of her second birth. As she was about to
+leave his roof, for a residence among strangers, the idea occurred to
+him of imbodying his fraternal counsel in such a form that it might be a
+friendly monitor to her, in the midst of those dangers and difficulties
+which beset the path of inexperienced youth. In prosecuting this design,
+it appeared hardly proper to bestow so much time upon the interests of
+one individual. Hence the writer concluded to commit these Letters to
+the press, with the hope that they might be the means of doing some
+good. This work is intended not merely to be read and laid aside; but,
+as its title imports, to be kept as a kind of _practical directory_ for
+daily living. This edition has been revised with great care, and much
+new 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 of
+Christianity; Means of obtaining it_, 26
+
+ Connection of Doctrine and Practice, 26
+ Religion compared to a Building, 27
+ The Holy Spirit operates through the Truth, 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 be
+carried out in the Conduct_, 33
+
+ Inconstancy of False Religion, 34
+ Fruitfulness of True Piety, 34
+ Fruits of the True and False Professor contrasted, 35
+ Fruit-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, 268
+III. 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 in
+your welfare. And your being left, while young, in a measure dependent
+upon me, has increased my affection for you. You have now left my roof,
+to sojourn among strangers. You have little knowledge of the world, and
+your religious experience has been short. I trust, therefore, you will
+cordially receive a few hints from one whose fraternal affection has
+been strengthened by many peculiar circumstances, and who, for many
+years, has not ceased to remember you in his prayers.
+
+Young Christians, when they first obtain peace and comfort in Christ,
+are prone to think the struggle over, the victory won. But nothing can
+be farther from the truth. They have but just enlisted under the banner
+of the great Captain of their salvation, in a warfare which will never
+cease till they shall have obtained the final victory over sin and
+death, and entered into the joy of their Lord. This mistake often leads
+them to be satisfied with what they have already experienced, and to
+cease that constant inward strife and earnestness, which they exercised
+while under conviction, before they found "joy and peace in believing."
+They see such a heavenly sweetness in divine things, that they think it
+impossible they should "lose the relish all their days." This begets
+self-confidence, and they trust in their own strength to keep where they
+are, instead of eagerly pressing forward, in the strength of Christ,
+after higher attainments. The consequence is, they soon lose their
+lively sense of divine things, backslide from God, and become cold and
+barren in their religious affections. A little child, when it first
+begins to walk, is safe while it keeps hold of the hand of its mother,
+or faithful nurse. But, when it begins to feel confident of its own
+strength, and lets go its hold, it soon totters and falls. So with the
+Christian. He is safe while he keeps a firm hold of Christ's hand. But
+the moment he attempts to walk alone, he stumbles and falls.
+
+The Scriptures represent the grace of God in the heart, as a growing
+principle. It is compared to a mustard-seed, which is the least of all
+seeds. But, when it springs up, it rises and spreads its branches, till
+it becomes the greatest of all herbs. The beauty and appropriateness of
+this figure will not be appreciated, unless we take into consideration
+the luxuriant growth of plants in Eastern countries. The Jews have a
+fable of a mustard-tree whose branches were so extensive as to cover a
+tent. There are two things that no one would expect to see, in the
+growth of such a plant: (1.) To spring at once into full maturity. (2.)
+To become stationary in its growth, before it arrives at maturity. If it
+ceases to grow, it must wither away and die.
+
+The spiritual reign of Christ in the heart is also compared to a _little
+leaven_, which a woman took and hid in three measures of meal, till the
+whole was leavened. It was so little at first that it was said to be
+_hid_. It could not be seen. So grace, when first implanted in the
+heart, is often so little in degree, and so much buried up in remaining
+corruption, that it can scarcely be discovered at all. But the moment
+the leaven begins to work, it increases without ceasing, till the whole
+is leavened.
+
+Again; Christ says, "the water that I shall give him shall be _in him_ a
+well of water, _springing up into everlasting life_." When these words
+were uttered, our Lord was sitting upon a deep well, in conversation
+with the woman of Samaria. As his custom was, he drew instruction from
+the objects around him. He directed her attention away from the water
+which can only quench animal thirst, to that living water which
+refreshes the soul. But she, not understanding him, wished to know how
+he could obtain _living water_ from a deep well, without anything to
+draw with. In order to show the superiority of the water of life, he
+told her that those who drank it should have it _in them_, constantly
+springing up of itself, as if the waters of the well should rise up and
+overflow, without being drawn. The very idea of a _living spring_ seems
+to cut off the hope of backsliders. You remember the cold spring that
+used to flow from the rock, before our father's door. The severest
+drought never affected it, and in the coldest season of a northern
+winter it was never frozen. Oft, as I rose in the morning, when the
+chilling blasts whistled around our dwelling, and everything seemed
+sealed up with perpetual frost, the ice and snow would be smoking around
+the spring. Thus, like a steady stream, let your graces flow, unaffected
+by the drought or barrenness of others, melting the icy hearts around
+you.
+
+This "_living water_," in the soul, is intended to represent the
+indwelling of the Holy Spirit. In the new birth, there is formed a holy
+union between the Spirit of God and the faculties of the soul, so that
+every correct feeling, with every good act, is produced by the Holy
+Spirit acting in unison with those faculties. Hence, our bodies are
+called the temple of the Holy Ghost, and he is said to dwell in us. What
+a solemn truth! What holy fear and carefulness ought we to feel
+continually; and how softly should we walk before the Lord of Hosts!
+
+"The righteous," says David, "shall flourish like a palm-tree; he shall
+_grow_ like a cedar in Lebanon." But if the cedar should cease to grow
+as soon as it springs up, it would never become a tree. It must wither
+and die.--Again; it is said, "Ye shall _go forth and grow up as calves
+of the stall_." A healthy calf, that is fed in the stall, cannot but
+grow and thrive. And surely the Lord has furnished us, in his holy word,
+abundant food for our spiritual growth and nourishment. If the calf is
+diseased, or if he refuses to eat, he will pine away and die; and so
+with us. The apostle Paul speaks of _growing up_ into Christ, in all
+things; and of _increasing_ in the knowledge of God. By this he
+evidently means, that experimental knowledge of God in our hearts, by
+which we are changed into his image. The apostle Peter exhorts us to
+"_grow_ in the grace, and in the knowledge of our Lord and Saviour Jesus
+Christ." Again, he directs us to feed upon the sincere and simple truths
+of the gospel, as the infant is nourished by its mother's milk, and to
+_grow_ thereby. As conversion is called being "born again," the young
+convert is very properly compared to a "new-born babe." As a babe is
+least when first born, so the Christian, when first converted, has the
+least grace; unless, indeed, he becomes diseased, and pines away, like a
+sickly infant. And such is truly the deplorable case of the backslider.
+
+The motives which urge us to seek and maintain an elevated standard of
+piety are the highest that can be presented to our minds. _The glory of
+God requires it._ This is the greatest possible good. It is the
+manifestation of the divine perfections to his intelligent creatures.
+This manifestation is made by discovering to them his works of creation,
+providence, and grace, and by impressing his moral image upon their
+hearts. In this their happiness consists. In promoting his own glory,
+therefore, God exercises the highest degree of disinterested
+benevolence. Nothing can add to his happiness; nothing can diminish it.
+If the whole creation were blotted out, and God were the only Being in
+the universe, he would still be perfectly glorious and happy in himself.
+There can be, therefore, no selfishness in his desiring his own glory.
+It is the good of the creature alone that is promoted by it. A desire to
+glorify God must, then, be the ruling principle of all your conduct, the
+moving spring of all your actions. But how is the glory of God promoted
+by your growth in grace?
+
+1. It is manifested to yourself, by impressing his image upon your
+heart; and by giving you a spiritual discovery of the excellence, purity
+and loveliness, of his moral character.
+
+2. It is manifested to others, so far as you maintain a holy life and
+conversation; for thereby the moral image of Christ is exhibited. The
+glory of Christ is manifested by the holy walk of his people, just as
+the glory of the sun appears by the reflected light of the moon.
+
+3. The glory of God is promoted by making others acquainted with the
+exhaustless riches of free grace, and bringing them to Christ; for, by
+that means, they receive spiritual light to behold the beauty and glory
+of the divine perfections, and his image is stamped upon their souls.
+But your usefulness in this respect depends mainly upon the measure of
+grace you have in your own heart. The reason why many Christians do so
+little good in the world is, that they have so little piety. If you
+would be eminently useful, you must be eminently holy.
+
+But, you may ask, "What is the standard at which I must aim?" I answer:
+The law of God is the only true standard of moral excellence; and you
+have the pattern of that law carried out in action, in the perfect life
+of our blessed Lord and Master. No standard short of this will answer
+the requirements of the word of God. "He that abideth in him, ought
+himself also so to walk, EVEN AS HE WALKED." All that we fall short of
+this is _sin_. There is no want of ability in the case, but what arises
+from our own voluntary wickedness of heart. Christ says that he came not
+to _destroy_ the law, but to fulfil it. "We are not released from the
+_obligation_ of perfect obedience; though grace has taken away the
+_necessity_ of such obedience as the ground of our acceptance with God."
+The law is not made void, but established, by grace. We cannot be
+_saved_ by our obedience; because we have already broken the law, and we
+cannot mend it. But, while we trust alone in Christ, independent of
+anything in ourselves, for justification before God, the signs or
+evidences of our faith must be found within us. There must be a new and
+holy principle in our hearts; and just as far as this principle
+prevails, so far it will show itself in obedience to the law of God.
+There is no resting-place, in the agonizing conflict, till we are "_holy
+as God is holy_." I do not say that Christians ever do become perfectly
+holy in this life. The contrary appears, from the testimony both of
+Scripture and experience, to be the universal fact. But this is the
+measure of obligation, and we should strive after it with all the
+earnestness of which we are capable.
+
+We must not settle down contented with our attainments, while one sin
+remains unsubdued in our hearts. The Scriptures are full of this
+doctrine. The apostle Paul expresses far more earnestness of desire
+after higher attainments in the divine life than is ever felt by such
+Christians as have only a feeble and glimmering hope of entering the
+abodes of the blessed. "If _by any means_," says he, "I might attain
+unto the resurrection of the dead;" or that state of perfect holiness
+which the saints will have attained at the resurrection. And the kind of
+effort which he put forth to obtain the object of his desires is most
+forcibly described in the passage quoted at the beginning of this
+letter. In view of this standard, you will be able to see, in some
+measure, the exceeding sinfulness of sin; and it will drive you more
+entirely out of yourself to the cross of Christ. You will see the
+necessity of daily renewing your repentance, submission, and faith.
+
+You see, from what the apostle says of his own experience, that high
+spiritual attainments are not to be expected without great labor and
+strife. True piety is indeed the work of the Holy Spirit; but the fact
+that God works in us to will and to do of his good pleasure, is made the
+ground of Paul's exhortation to work out our own salvation with fear and
+trembling.
+
+The attainments of eminent saints are too generally looked upon as out
+of the reach of common Christians. They seem to think God is not willing
+to give all his children the same measure of grace. But he could not
+have said more than he has in his holy word, to convince them to the
+contrary. "Open thy mouth _wide_, and I will fill it." Our Lord
+repeatedly assures us that God is more willing to give good things to
+those that ask him, than earthly parents are to give good gifts to their
+children. And whoever will read the lives of such eminent Christians as
+Edwards, Whitefield, Brainerd, Martyn, Payson, Mrs. Edwards, Mrs.
+Anthony, Mrs. Huntington, James B. Taylor, and many others which might
+be mentioned,--and take notice of the means which they used, will not be
+surprised at their attainments. The Bible represents the Christian as in
+the constant exercise of holy affections; and we should never rest with
+anything short of this. Some of the persons I have mentioned did arrive
+at such a state of feeling. President Edwards enjoyed, for many years,
+the constant light of God's countenance, and habitual communion with
+him. And so did Mrs. Edwards, James B. Taylor, and many others.
+
+She, for a long time, enjoyed, as she said, "THE RICHES OF FULL
+ASSURANCE." She felt "an uninterrupted and entire resignation to God,
+with respect to health or sickness, ease or pain, life or death; and an
+entire resignation of the lives of her nearest earthly friends." She
+also felt a "sweet peace and serenity of soul, without a cloud to
+interrupt it; a continual rejoicing in all the works of nature and
+Providence; a wonderful access to God by prayer, sensibly conversing
+with him, as much as if God were here on earth; frequent, plain,
+sensible, and immediate answers to prayer; all tears wiped away; all
+former troubles and sorrows of life forgotten, except sorrow for sin;
+doing everything for God's glory, with a continual and uninterrupted
+cheerfulness, peace, and joy." At the same time, she engaged in the
+common duties of life with great diligence, considering them as a part
+of the service of God; and, when done from this motive, she said they
+were as delightful as prayer itself. She also showed an "extreme anxiety
+to avoid every sin, and to discharge every moral obligation; she was
+most exemplary in the performance of every social and relative duty;
+exhibited great inoffensiveness of life and conversation; great
+meekness, benevolence, and gentleness of spirit; and avoided, with
+remarkable conscientiousness, all those things which she regarded as
+failings in her own character."
+
+How did these persons arrive at this eminence in the Christian life?
+Although by free sovereign grace, yet it was by no miracle. If you will
+use the same means, you may attain the same end. In the early part of
+his Christian life, President Edwards says,--"I felt a _burning desire_
+to be, in everything, a _complete_ Christian, and conformed to the
+blessed image of Christ. I had an eager thirsting after _progress_ in
+these things, which put me upon pursuing and _pressing_ after them. It
+was my _continual strife_, day and night, and constant inquiry, how I
+should _be_ more holy, and _live_ more holily, and more becoming a child
+of God, and a disciple of Christ. I now sought an increase of grace and
+holiness, and a holy life, with much more earnestness than ever I sought
+grace before I had it. I used to be continually examining myself, and
+studying and contriving for likely _ways and means_, how I should live
+holily, with far greater diligence and earnestness than ever I pursued
+anything in my life; yet, with too great a dependence on my own
+strength--which afterwards proved a great damage to me." "Mrs. Edwards
+had been long in an uncommon manner growing in grace, and rising, by
+very _sensible degrees_, to higher love to God, weanedness to the world,
+and mastery over sin and temptation, through _great trials and
+conflicts_, and long-continued _struggling_ and _fighting_ with sin, and
+_earnest_ and _constant prayer_ and _labor_ in religion, and engagedness
+of mind in the use of all means. This growth had been attended, not only
+with a great increase of religious affections, but with a most visible
+alteration of outward behavior; particularly in living above the world,
+and in a greater degree of steadfastness and strength in the way of duty
+and self-denial; maintaining the Christian conflict under temptations,
+and conquering, from time to time, under _great trials_; persisting in
+an unmoved, untouched calm and rest, under the _changes and accidents_
+of time, such as seasons of extreme pain and apparent hazard of
+immediate death."
+
+You will find accounts of similar trials and struggles in the lives of
+all eminent saints. This is what we may expect. It agrees with the
+Christian life, as described in God's word. It is "through much
+tribulation that we enter the kingdom of heaven." This is the way in
+which you must go, if you would ever enter there. You must make religion
+the great business of your life, to which everything else must give
+place. You must engage with your _whole soul_ in the work, looking to
+the cross of Christ for strength against your spiritual enemies; and you
+will come off "conqueror at last," through him that hath loved us, and
+given himself for us.
+
+ Your affectionate Brother.
+
+
+
+
+LETTER II.
+
+_The Importance of a thorough Knowledge of the Doctrines of
+Christianity--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 were
+a mere abstraction, which has nothing to do with practical life. This
+notion is founded on a misapprehension not only of the meaning of the
+term, but of the connection of actions with established principles of
+the mind. The general signification of the word _doctrine_ is, the
+principles upon which any system is founded. As applied to Christianity,
+it means _divine truth_; for this is the foundation upon which the
+Christian religion rests. Although the truths of God's Word are not
+reduced to a regular 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 appear
+with the most perfect symmetry, in the plan of God's moral government.
+There is a disposition, at the present day, to undervalue doctrinal
+knowledge. Many people think it of little consequence what they
+_believe_, if they are only _sincere_, and manifest much _feeling_ on
+the subject of religion. But this is a ruinous mistake. There is a most
+intimate connection between faith and practice. Those principles which
+are believed and received into the heart govern and control our actions.
+The doctrines which God has revealed in his Word are the principles of
+his moral government. As we are the subjects of that government, it
+cannot be a matter of small moment for us to understand, so far as we
+are capable, the principles upon which it is administered. If we mistake
+these principles, we may be found in open rebellion, while we think we
+are doing God service. For example: God commands us not to steal. But,
+if we do not _believe_ that he has given this commandment, we shall feel
+under no obligation to _obey_ it. And every truth which God has revealed
+is as intimately connected with practice as this, although the duty
+enjoined be, in itself considered, of less consequence. Christianity is
+called a spiritual building. "Ye are built up a spiritual _house_."
+"Whose _house_ are we?" "We are God's _building_." Now the _foundation_
+and _frame-work_ of this building are the doctrines or truths of the
+Bible. Some of these doctrines are called _fundamental_ or _essential_,
+because they lie at the _foundation_ of the whole building; and are so
+_essential_ to it, that, if taken away, the whole would fall to the
+ground. These are, The Existence of God in three persons, Father, Son,
+and Holy Ghost; the Fall, and consequent Depravity of Man; the Atonement
+of Christ; Justification by faith in him alone, and the Office of the
+Holy Spirit in the work of Regeneration. If any _one_ of these were
+taken away, it would overturn the whole building. These may, therefore,
+well be called the _foundation_. But you see there are other very
+important parts of a _frame_ besides the foundation. So there are many
+other very important truths of Christianity, besides its essential
+doctrines. But some of these are of more consequence than others. If a
+_post_ or a _beam_ is taken away, the building is greatly marred and in
+danger of falling; yet, if well _covered_, it may still be a comfortable
+dwelling. Again, although a _brace_ or a _pin_ is of service to
+strengthen the building, yet either may be taken away without very
+serious injury. But a _frame_ may be _complete_ in all its parts, and
+yet be no building. Without a _covering_, it will not answer a single
+design of a house; and just in proportion as it is well covered, will it
+be a comfortable residence. Just so with Christianity. The covering of
+the house is the work of the Holy Spirit in the heart, producing
+gracious affections, which manifest themselves in a holy life. But the
+covering of a house cannot exist without some kind of frame-work. So
+experimental and practical piety cannot exist without a belief of the
+principal doctrines of the gospel. The Holy Spirit operates upon the
+heart _through the truth_. He gives it a personal application; brings it
+home to the heart and conscience, and makes it effectual in changing the
+heart 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 have
+purified your souls, in _obeying the truth through the Spirit_." "Being
+born again _by the word of God_." Thus, the agency of the Spirit is
+always acknowledged in connection with the truth. Any religious feeling
+or experience, therefore, which is not produced by the truth made
+effectual by the Holy Spirit, is not genuine. There is a kind of
+indefinite religious feeling, which many mistake for Christian
+experience. They _feel_, and perhaps deeply; but they know not _why_
+they feel. Such religious feeling is to be suspected as spurious. It may
+be the delusion of the devil. By persuading people to rest upon this
+spurious religious feeling, he accomplishes his purpose as well as if he
+had kept them in carnal security. And the clearer our views of truth,
+the more spiritual and holy will be our religious affections. Thus,
+godly sorrow arises from a sight of our own depravity, with a sense of
+the exceeding sinfulness of sin, as committed against a holy God, and
+against great light and mercy. Faith is produced by a spiritual view of
+the atonement of Christ, and of his infinite fulness as a complete and
+perfect Saviour. Love is excited by a discovery of the excellence of
+God's moral perfections. Holy fear and reverence arise from a sight of
+the majesty and glory of his natural attributes, and a sense of his
+presence. Joy may come from a sense of the infinite rectitude of his
+moral government; from the sight of the glory of God, in his works of
+providence and grace; or from a general view of the beauty and
+excellence of divine truth. Comfort may be derived from evidence of the
+divine favor; and confidence, from an appropriation of God's promises to
+ourselves. And in many other ways, also, the Holy Spirit produces
+spiritual feelings through the instrumentality of the truth. But all
+religious feeling, produced by impulse, without any rational view of the
+truth, is to be suspected. It may be the work of Satan, who is very busy
+in counterfeiting religious experiences for those he wishes to deceive.
+Every religious affection has its counterfeit. Thus, sorrow may be
+produced by the fear of hell, without any sense of the evil of sin; a
+presumption of our own good estate may be mistaken for faith, and this
+will produce joy; we may exercise a carnal or selfish love to God,
+because we think he loves us, and has made us the objects of his special
+favor; and the promises of God, so far as they concern the personal good
+of the believer, may administer as much comfort to the hypocrite as to
+the real saint.
+
+How exceedingly important is it, then, that you should not only exercise
+a general belief of the great doctrines of the gospel, but that you
+should have a right apprehension of them. The _truth_ is so necessary in
+the Christian warfare, that it is called the _sword of the Spirit_. But
+of what benefit is the sword to the soldier who knows not how to use it?
+The sword is used as much to ward off the blows of the enemy, as to
+attack him. But the novice, who should engage an enemy, without knowing
+the use of his weapon, would be thrust through in the first onset.
+Hence, the peculiar force of the prayer of our Lord, "Sanctify them
+through thy truth." It is by the use of the truth, as the "sword of the
+Spirit," in the Christian warfare, that the work of satisfaction is
+carried on.
+
+But, as the frame-work of a building, though complete in all its parts,
+would be no house without a covering; so we may have a perfect knowledge
+of the abstract doctrines of the Christian religion, and be no
+Christians. It is the practical and experimental application of these
+doctrines to our own hearts and lives, that makes the building complete.
+Regard yourself as a subject of God's moral government, and the
+doctrines of the Bible as the laws of his kingdom; and you will feel
+such a personal interest in them, that you cannot rest in abstract
+speculation. Study these doctrines, that you may know how to live to the
+glory of God.
+
+I will now give you a few simple directions for obtaining a correct
+knowledge of the doctrines of the Bible.
+
+1. _Approach the subject with the spirit of a little child._ "As
+new-born babes desire the sincere milk of the word." "Except ye be
+converted and _become as little children_, ye shall not enter into the
+kingdom of heaven." A little child is always satisfied of the truth of
+what his father tells him. "My father says so," is reason enough for
+him. He does not say, "I will not believe it, because I cannot
+understand it." So it should be your first object to ascertain what the
+Bible teaches, and then submit to it with the confidence of a little
+child. You cannot expect fully to comprehend the ways of an infinite
+Being. You can see but a very small part of the system of his moral
+government. It cannot be strange, then, if you are unable to discover
+the reasonableness of every truth which he has revealed. Do not try to
+carry out difficult points beyond what is plainly taught in the
+Scriptures. God has revealed all that is necessary for us to know in
+this life. He knows best where to leave these subjects. If there were no
+difficulties in the truths revealed, there would be no trial of our
+faith. It is necessary that we should take some things upon trust. There
+are also some truths taught which we find it difficult to reconcile with
+others as plainly revealed. Be content to believe both, on the authority
+of God's word. He will reconcile them hereafter. "What I do, thou
+knowest not _now_, but thou shalt know hereafter." Let this
+consideration always satisfy you: "Even so, Father, for so it seemed
+good in thy sight." I am the more particular on this point, as it is
+the place where error always begins. The setting up of feeble reason in
+opposition to the word of God, has been the foundation of all mistakes
+in religion. And, if we determine to be satisfied of the reasonableness
+of the truth before we believe it, and carry out the principle, we shall
+land in downright atheism. By this, I do not mean that any truth is
+unreasonable. It is not so. Divine truth is the perfection of reason.
+But there are some truths which may appear unreasonable, because we
+cannot see the whole of them. Thus, a fly, on the corner of a splendid
+edifice, cannot see the beauty and symmetry of the building. So far as
+his eye extends, it may appear to be sadly lacking in its proportions.
+Yet this is but a faint representation of the narrow views we have of
+God's moral government. There is, however, no truth which he has
+revealed, in relation to that government, that is more difficult to
+understand, than many things that philosophy has discovered in the
+natural world. Yet, even infidels do not think of disputing facts
+conclusively proved by philosophy, because they cannot understand them.
+It becomes us, then, with the deepest humility and self-abasement, to
+submit our reason to the word of God.
+
+2. _Avoid a controversial spirit._ Do not study for the sake of finding
+arguments to support your own opinions. Take the place of a sincere
+inquirer after truth, with a determination to embrace whatever you find
+supported by the word of God, however contrary it may be to your
+favorite notions. But when objections arise in your mind against any
+doctrine, do not suppose you have made some new discovery, and therefore
+reject it without farther inquiry. The same objections have perhaps
+occurred to the mind of every inquirer, on the same subject; and very
+probably they have often been satisfactorily answered by able writers.
+This is a common error of young inquirers. They are apt to think others
+take things upon trust, and that they are the only persons who have
+thought of the difficulties which start up in their minds. But, when
+their reading becomes more extensive, they learn, with shame, that what
+appeared to them to be original thought, was only following an old,
+beaten track.
+
+3. _Use such helps as you can obtain._ Read carefully selected and
+judicious authors, on doctrinal subjects.[A] The advantages arising from
+the perusal of other books than the Scriptures, to obtain doctrinal
+knowledge, are these: 1. You may profit by the experience of others. You
+see how the difficulties which arise in your own mind appeared to them,
+and how they solved them. 2. Much light may be thrown upon many
+difficult passages of Scripture, by an intimate acquaintance with the
+times and circumstances under which they were written; and men who
+undertake to write on these subjects generally search deeply into these
+things. 3. God has been pleased, in every age, to raise up men "_mighty
+in the Scriptures_." By the extraordinary powers of mind which he has
+given them, they may have clearer perceptions of divine truth than you
+are able to obtain by the exertion of your own faculties alone. You may
+also employ the sermons which you hear, for an increase of doctrinal
+knowledge, as well as an excitement to the performance of duty. But all
+these things you must invariably bring to the test of God's word. We are
+commanded to "try the spirits, whether they be of God." Do not take the
+opinions of men upon trust. Compare them diligently with the word of
+God, and do not receive them till you are fully convinced that they
+agree with this unerring standard. Make this your text-book; and only
+use others to assist you in coming to a right understanding of this.
+
+4. _In all your researches after doctrinal knowledge, seek the guidance
+of the Holy Spirit._ Make it a subject of daily prayer, that God would
+enable you to understand his word, that you may be "rooted and grounded
+in the faith." The influences of the Holy Spirit are two-fold. He
+enlightens the understanding, to lead it into a correct knowledge of the
+truth; and he applies the truth to the sanctification of the heart. Pray
+diligently that you may have both. If you persevere in the proper
+observance of this direction, you cannot fail to profit by the others.
+But, if you neglect this, your pursuit of doctrinal knowledge will serve
+only as food to your pride, self-confidence and vain-glory, and exert a
+blighting 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 out
+in all our Conduct._
+
+ "And he (the righteous) shall be like a tree planted by the rivers
+ of water, that bringeth forth his fruit in his season: _his leaf
+ shall not 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, as
+represented by our Lord under the similitude of a living spring. In my
+last I endeavored to show that the operation of the Spirit of God upon
+the heart is inseparably connected with the truth. My present object
+will be to show the _effects_ produced by both these agents acting
+together. This is most beautifully described in the passages quoted
+above. Here the Christian is represented under the similitude of a tree
+planted by the _rivers_ of water. The grace of God, or the Holy Spirit
+acting in unison with the word, to carry on the great work of
+regeneration and sanctification in the soul, is represented by the
+constant flowing of _rivers of water_. This shows the abundance of the
+provision. But a tree may stand so near a river as to be watered when it
+overflows its banks; and yet, if its roots only spread over the surface
+of the ground, and do not reach the bed of the river, it will wither in
+a time of drought. This aptly represents the professor of religion who
+appears engaged and in earnest only during remarkable outpourings of the
+Spirit. He is all alive and full of zeal when the river overflows, but
+when it returns to its ordinary channel, his leaf withers; and if a long
+season of spiritual drought follows, he becomes dry and barren, so that
+no appearance of spiritual life remains. But, mark how different the
+description of the true child of God. "He shall be as _a_ tree _planted_
+by the rivers of water." This figure appears to have been taken from the
+practice of _cultivating_ trees. They are removed from the wild state in
+which they spring up, and their roots firmly fixed in a spot of ground
+_cultivated_ and _prepared_, to facilitate their growth. This _planting_
+well represents the _fixed_ state of the renewed soul, as it settles
+down in entire dependence upon the word and Spirit of God, for
+nourishment and growth in grace. But the figure is carried out still
+farther,--"and spreadeth out her roots _by the river_." When the roots
+of the tree are spread out along the bed of the river, it will always be
+supplied with water, even when the river is low. This steadiness of
+Christian character is elsewhere spoken of under a similar figure. "The
+_root_ of the righteous _shall not be moved_." "He shall cause them that
+come of Jacob to _take root_." "Being _rooted_ and grounded in love."
+Hence the prophet adds, that the heat and the drought shall not affect
+it; but its _leaf shall be green_, always growing; and it _shall not
+cease to bring forth_ fruit. And throughout the Scriptures, the
+righteous are represented as bringing forth fruit. "And the remnant
+that is escaped out of the house of Judah shall again take root
+downward, and bear fruit upward." Here is first a taking deep root
+downward, or the sanctification of the faculties of the soul, by which
+new principles of action are adopted; and a bearing fruit upward, or the
+exercise of those principles, in holy affections and corresponding
+outward conduct. Again, "Israel shall blossom and bud, and fill the face
+of the world with fruit." The bud and blossom represent, in a very
+striking manner, the first exercises of Christian experience. However,
+this may be easily counterfeited. Every tree bears a multitude of false
+blossoms, which, by the superficial observer, may not be distinguished
+from the true. They may for a time appear even more gay and beautiful.
+As it appears in full bloom, it would be impossible for the keenest eye
+to discover them. But as soon as the season arrives for the fruit to
+begin to grow, these fair blossoms are withered and gone, and nothing
+remains but a dry and wilted stem. But the real children of God shall
+not only bud and blossom, but they shall "_fill the face of the world
+with fruit_." In the Song of Solomon, the church is compared to "an
+orchard of pomegranates, with _pleasant fruits_." This is a beautiful
+figure. The pomegranate is a kind of apple. The tree is low, but spreads
+its branches, so that its breadth is greater than its height. So the
+true Christian is humble and lowly; while his good works spread all
+around him. The blossoms of this tree are large and beautiful, forming a
+cup like a bell. But when the flowers are double, no fruit follows. So
+the double-minded hypocrite brings forth no fruit. The pomegranate apple
+is exceedingly beautiful and delicious; and so the real fruits of
+Christianity are full of beauty and loveliness. Again, the church is
+said to lay up for Christ all manner of pleasant fruit, new and old.
+But, _backsliding_ Israel is called an empty vine, bringing forth fruit
+_unto himself_. Here we may distinguish between the _apparent_ good
+fruits of the hypocrite and those of the real Christian. The latter
+does everything for Christ. He really desires the glory of God, and the
+advancement of Christ's Kingdom; and this is his ruling motive in all
+his conduct. But the former, though he may do many things good in
+themselves, yet does them all with selfish motives. His ruling desire is
+to gratify himself, and to promote his own honor and interest, either in
+this world, or in that which is to come.
+
+The _fruit_ which his people bring forth is that on which Christ chiefly
+insists, as a test of Christian character. "Every good tree bringeth
+forth good fruit; but a corrupt tree bringeth forth evil fruit." He
+compares himself to a vine, and his followers to branches; and informs
+them that every branch which beareth not fruit shall be taken away. In
+the passage quoted from the first Psalm, the righteous is said to bring
+forth fruit _in his season_. And in the 92d Psalm and 14th verse, it is
+said, "They shall still bring forth fruit _in their old age_; they shall
+_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 by
+bringing forth fruit _in his season_. The apostle Paul says, "The fruit
+of the Spirit is in _all_ goodness, and righteousness, and truth."
+Hence, we conclude, that bringing forth fruit _in season_ must be
+carrying out the principles of the gospel into every part of our
+conduct. In another place, the same apostle informs us more particularly
+what are the fruits of the Spirit: "The fruit of the Spirit is love,
+joy, peace, long-suffering, gentleness, goodness, faith, meekness,
+temperance." Let us, then, carry out these principles, and see what
+influence they will have upon the Christian character. _Love_ is
+something that can be _felt_. It is an outgoing of heart towards the
+object loved, and a feeling of union with it. When we have a strong
+affection for a friend, it is because we see in him something that is
+lovely. We love his society, and delight to think of him when he is
+absent. Our minds are continually upon the lovely traits of his
+character. So ought we to love God. The ground of this love should be
+the infinite purity, excellence, and beauty of his moral perfections,
+independent of our relations to him. He is infinite loveliness in
+himself. There is such a thing as feeling this love in exercise. In the
+Song of Solomon, love is said to be "_strong as death_." Surely, this is
+no faint imagery. Is it possible for a person to exercise a feeling "as
+strong as death," and yet not be sensible of it? Love takes hold of
+every faculty of soul and body. It must, then, be no very dull feeling.
+Again; the warmth and the settled and abiding nature of love are
+represented by such strong language as this: "Many waters cannot quench
+love, neither can the floods drown it." Surely this can be no fitful
+feeling, which comes and goes at extraordinary seasons. It must be a
+settled and abiding principle of the soul; though it may not always be
+accompanied with strong emotions. We may sometimes be destitute of
+emotion towards the friends we love most. But, the settled principle of
+esteem and preference is abiding; and our attention needs only to be
+called to the lovely traits in our friend's character, to call forth
+emotion.
+
+David, under the influence of this feeling, breaks forth in such
+expressions as these: "My soul _thirsteth_ for thee; my flesh _longeth_
+for thee:" "As the hart panteth for the water-brooks, so _panteth_ my
+soul after thee, O God: My soul _thirsteth_ for God, for the living
+God:" "My soul _longeth_, yea, even _fainteth_, for the courts of the
+Lord; my _heart and my flesh crieth out_ for the living God:" "My soul
+_breaketh_ for the longing it hath unto thy judgments _at all times_."
+Surely there is no dulness, no coldness, in such feelings as these. They
+accord with the spirit of the command, "Thou shalt love the Lord thy God
+with all thine heart, and with all thy soul, and with _all thy might_."
+And this was not, with the Psalmist, an _occasional lively frame_. This
+soul-breaking longing was the habitual feeling of his heart; for he
+exercised it "_at all times_" And what was it that called forth these
+ardent longings? Was it the personal benefits which he had received or
+expected to receive from God? By no means. After expressing an earnest
+desire to dwell in the house of the Lord, _all the days of his life_, he
+tells us why he wished to be there: "_to behold the beauty of the Lord,
+and to inquire in his temple_." The object of his love was "_the beauty
+of the Lord_;" doubtless meaning his moral perfections. Intimately
+connected with this was his desire to know the will of the Lord. For
+this he wished to "_inquire in his temple_." And whenever the love of
+God is genuine, it will call forth the same desire. The apostle John,
+whose very breath is love, says, "This is the love of God, that we _keep
+his commandments_." The child that loves his parents will delight in
+doing everything he can to please them. But the child that cares for his
+parents only as he expects to be benefited by them, will always do as
+little as possible for them, and that little unwillingly. So, in our
+relations with God. The hypocrite may have a kind of love to him,
+because he thinks himself a peculiar object of divine favor, and because
+he still expects greater blessings. But this does not lead him to
+delight in the commands of God. He rather esteems them as a _task_. His
+heart is not in the doing of them; and he is willing to make them as
+light as possible. But, the real Christian _delights_ in the law of God;
+and the chief source of his grief is, that he falls so far short of
+keeping it.
+
+Again, if we love God, we shall love the image of God, wherever we find
+it. "Every one that loveth him that begat, loveth him also that is
+begotten of him." Our love to Christians, if genuine, must arise from
+the resemblance which they bear to Christ; and not from the comfort
+which we enjoy in their society, nor because they appear friendly to us.
+This hypocrites also feel. If we really exercise that love, we shall be
+willing to make personal sacrifices for the benefit of our Christian
+brethren. We are directed to love one another _as Christ loved us_. And
+how did Christ love us? So strong was his love that he laid down his
+life 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 require
+it. Such is the strength of that love which we are required to exercise
+for our Christian brethren. But, how can this exist in the heart, when
+we feel unwilling to make the least sacrifice of our own feelings or
+interests for their benefit?
+
+Again; there is another kind of love required of us. This is the love of
+compassion, which may be exercised even towards wicked men. And what
+must be the extent of this love? There can be but one standard. We have
+the example of our Lord before us. So intense was his love, that it led
+him to make every personal sacrifice of ease, comfort, and worldly good,
+for the benefit of the bodies and souls of men; yea, he laid down his
+life for them. This is the kind of love which is required of us, and
+which was exercised by the apostles and early Christians.
+
+Another fruit of the Spirit is JOY. We are commanded to rejoice in the
+Lord _at all times_. If we have a proper sense of the holiness of God's
+moral character; of the majesty and glory of his power; of the infinite
+wisdom which shines through all his works; the infinite rectitude of his
+moral government; and especially of that amazing display of his love, in
+the work of redemption--it will fill our hearts with "JOY UNSPEAKABLE
+AND FULL OF GLORY." Nor is rejoicing in God at all inconsistent with
+mourning for sin. On the contrary, the more we see of the divine
+character, the more deeply shall we be abased and humbled before him.
+Says Job, "I have heard of thee by the hearing of the ear; but now _mine
+eye seeth_ thee. _Wherefore_, I abhor myself, and repent in dust and
+ashes." It was a _sight_ of God which brought this holy man so low
+before him.
+
+Another fruit of the Spirit is PEACE. This is of two kinds; peace with
+God, and peace with man. The impenitent are at war with God; there is
+therefore no peace for them. God is angry with them, and they are
+contending with him. But the Christian becomes reconciled to God through
+Christ. He finds peace in believing in him. The Lord is no longer a God
+of terror to him, but a "God of peace." Hence the gospel is called the
+"way of peace;" and Christ the "Prince of Peace." Jesus, in his parting
+interview with his beloved disciples, says, "Peace I leave with you, _my
+peace_ I give unto you." Righteousness, or justice and peace, are said
+to have met together and kissed each other. "We have peace with God,
+through our Lord Jesus Christ." The Bible is full of this subject, but I
+cannot dwell upon it. I wish you to look out the following passages;
+read and compare them diligently, and meditate upon the blessed truth
+which 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 felt
+than described. It is a calm and holy reconciliation with God and his
+government; a settled feeling of complacency towards everything but sin.
+It begets a serene and peaceful temper and disposition of the heart. But
+this gracious work of the Holy Spirit does not stop with these exercises
+of the mind. However we may seem to feel, in our moments of retirement
+and meditation, if this peaceful disposition is not carried out in our
+intercourse with others, and our feelings towards them, we have reason
+to suspect ourselves of hypocrisy. Whatever is in our hearts will
+manifest itself in our conduct. If we exercise a morose, sour, and
+jealous disposition towards others; if we indulge a censorious spirit,
+not easily overlooking their faults; if we are easily provoked, and
+irritated with the slightest offence; if we indulge in petty strifes and
+backbiting--surely the peace of God does not rule in our hearts. So much
+does Christ esteem this peaceful spirit, that he says peacemakers shall
+be called the children of God. Again, he tells his disciples to "have
+peace one with another." The apostle Paul, also, gives frequent
+exhortations to the exercise of this grace. "Be at peace among
+yourselves." "Follow peace with all men." "If it be possible, live
+peaceably 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 easily
+provoked to resentment. The word used in the original signifies
+_easiness of mind_. The cultivation of this grace resembles the taming
+of wild animals. It is the bringing of all our wild and ungovernable
+passions under control. It is an eminent work of the Spirit; and we may
+judge of our spiritual attainments by the degree of it which we possess.
+The Scriptures abound with exhortations to the cultivation of it. It is
+preeminently lovely in the female character. Hence, the apostle Peter
+exhorts women to adorn themselves with the ornament of a meek and quiet
+spirit, which is, in the sight of God, of great price.
+
+LONG-SUFFERING and GENTLENESS are twin-daughters of Meekness. The latter
+is the disposition of the heart. The former are the actions which flow
+out from that disposition, in our intercourse with others.
+Long-suffering is godlike. It is an imitation of the forbearance of God
+towards his rebellious creatures. He is long-suffering, and slow to
+anger. He does not let his anger burn hot against sinners, till all
+means of bringing them to repentance have failed. O, how should this
+shame us, who cannot bear the least appearance of insult or injury from
+our fellow-sinners, without resentment! But, if we would be the children
+of our Father in heaven, we must learn to bear ill treatment with a meek
+and quiet and forgiving temper. Gentleness is one of the most lovely of
+all the graces of the Spirit. It is a "softness or mildness of
+disposition and 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 the
+burden of common misery;" the constant exercise of this spirit is of the
+greatest importance to the Christian who would glorify God in his life,
+and do good to his fellow-creatures.
+
+GOODNESS is another fruit of the Spirit. I suppose the apostle here
+means the same that he expresses in another place by "bowels of mercies
+and kindness." It is doing good both to the bodies and souls of others,
+as we have opportunity. "Be kindly affectioned one to another." "Be ye
+kind one to another, tender-hearted." This is a distinguishing trait in
+the Christian character. It shone forth in all its loveliness in our
+divine Redeemer. He _went about_ doing good. So ought we to imitate his
+example. It should be our chief aim and study to make ourselves useful
+to others; for we thereby glorify God. If we have the Spirit of Christ,
+this will be the great business of our lives.
+
+Another fruit of the Spirit is FAITH. Although this is mentioned last
+but two in the catalogue, yet it is by no means the least important.
+Indeed, it may be called the father of all the rest. The proper
+definition of faith is, a _belief of the truth_. Faith is a very common
+principle of action, by which is transacted all the business of this
+life. People universally act according to their faith. If a person is
+fully 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 its
+professed value. If the merchant believes that his customer is able to
+pay for them, he will give him goods upon credit. If a child really
+believes his parent will punish him for doing mischief, he will keep out
+of it. And so, in everything else, we act according to our belief. No
+person ever fully believes a truth which concerns himself, without
+acting accordingly. That faith which is the fruit of the Spirit is a
+hearty belief of all the truths of God's word. And in proportion as we
+believe these truths, in their application to ourselves, we shall act
+according to them. The reason why the sinner does not repent and turn to
+God, is that he does not fully believe the word of God, as it applies to
+himself. He may believe some of the abstract truths of the Scriptures,
+but he does not really believe himself to be in the dreadful danger
+which they represent him. The reason why Christians live so far from the
+standard of God's word is that their belief in the truths contained in
+it is so weak and faint. We all profess to believe that God is
+everywhere present. Yet, Christians often complain that they have no
+lively sense of his presence. The reason is, that they do not fully and
+heartily believe this truth. So strong and vivid is the impression when
+this solemn truth takes full possession of the soul, that the apostle
+compares it to "_seeing him that is invisible_." Now, but for our
+unbelief, we should always have such a view of the divine presence. 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, and
+all our sins and short-comings from unbelief. It is a belief of the
+moral excellence of God's character which inspires love. It is a belief
+of our own depravity, and the exceeding sinfulness of sin, which creates
+godly sorrow. It is a strong and particular belief of all the
+overwhelming truths of the Bible, which overcomes the world. "This is
+the victory; even our faith." It is a firm and unshaken belief in these
+truths, presenting the glories of heaven just in view, which supports
+the Christian in the dark and trying hour of death. It is the same
+belief which makes him "as bold as a lion" in the performance of his
+duty. This is what supported the martyrs, and enabled them cheerfully to
+lay down their lives for Christ's sake. It is this which must support
+you in the Christian warfare. And in proportion to your faith will be
+your progress. I would be glad to say more on this subject. It is large
+enough to fill a volume.
+
+TEMPERANCE is another fruit of the Spirit. This consists in the proper
+control of all our desires, appetites, and passions. The exercise of
+this grace is of vital importance, not only as it concerns the glory of
+God, but our own health and happiness.
+
+I have felt much straitened in giving a description of the fruits of the
+Spirit in a single letter. I have not pretended to do justice to the
+subject. My principal object has been to show the beautiful symmetry of
+the Christian character, as it extends from the heart to all our
+actions, in every relation of life. And this will serve as an
+introduction to the more particular consideration of the various
+Christian duties.
+
+ Your affectionate Brother.
+
+
+
+
+LETTER IV.
+
+_On the Reading and Study of the Holy Scriptures_
+
+ "Search the Scriptures."--JOHN 5:39.
+
+
+MY DEAR SISTER,
+
+I feel persuaded that you will take a deep interest in the subject of
+this letter; for, to a true child of God, nothing is so precious as the
+volume of inspiration. It is like rubies in a case of gold. That which
+is most valuable for practical use lies on the surface; while every
+examination discovers new gems of surpassing beauty.
+
+There is this difference between the _devotional reading_ and the
+_thorough study_ of the Holy Scriptures,--that the object of the former
+is to affect the heart, while that of the latter is chiefly to inform
+the understanding. Although this blessed book should never be used
+without practical application, yet, when all the powers of the mind are
+taxed to ascertain the critical meaning of the text, there is less
+opportunity for the exercise of the affections of the heart than when
+the mind is suffered simply to dwell upon obvious truth. For the
+systematic study of the Bible, portions of time should be set apart, if
+possible, separate from our regular seasons of devotion; or, perhaps,
+immediately after. For the former, a small portion should be selected
+from the more practical and devotional parts of the Bible.
+
+We are commanded to _search the Scriptures_. _Searching_ is a difficult
+and laborious work. To induce us to engage in it, we must have a strong
+desire for something valuable. Here is a treasure of sufficient value to
+call forth this desire. This blessed book contains the revealed will of
+God. All who love God will be anxious to know his will. They will make
+it the rule of their conduct. "Thy word," says the Psalmist, "is a lamp,
+unto my feet, and a light unto my path." The will of God, as made known
+in his word, is like a lantern, which sheds a light on our path, and
+directs the steps of our feet. The sincere Christian will search after a
+knowledge of God's will, with more eagerness than he would search for
+hidden treasures of gold and silver. He will _set his heart_ to the
+work. This is what God commands. After Moses had given the law of God to
+the children of Israel, he said unto them, "_Set your hearts_ unto all
+the words which I testify among you this day." This is a very strong
+expression. To _set our hearts_ to any work, is to go about it in
+earnest, with all the energies of our souls. Again; when we make great
+search for 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_ in
+my heart." But mark the reason of his conduct. Why did he hide God's
+word in his heart? He explains his motive: "That I might not _sin
+against thee_." His object, in hiding God's word in his heart, was to
+know how to regulate his conduct so as not to sin against him. You must
+feel a personal interest in the truth. You must study it as the
+directory of your life. When you open this blessed book, let this always
+be 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 will
+not fail to learn the will of God. But when you have learned your duty
+in God's word, _do it without delay_. Here are two very important points
+of Christian character, quite too much overlooked. (1.) An earnest
+desire to know present duty. (2.) A steadfast and settled determination
+to _do it as soon as it is known_. Here lies the grand secret of high
+spiritual attainments. A person who acts from these principles may make
+greater progress in a single day than a tardy, procrastinating spirit in
+a long life. The pressure of obligation rests upon the present moment.
+Remember, when you have ascertained present duty, the delay of a single
+moment is _sin_. With these remarks, I submit a few practical directions
+for the profitable reading and study of the Holy Scriptures.
+
+1. _Read the Bible in your closet, or under circumstances which will
+secure you from interruption, either by the conversation of others, or
+the attractions of other objects._ Do not attempt to fill up little
+broken intervals of time with the reading of God's word. Leave these
+seasons for lighter reading. Remember, the reading of the Scriptures is
+nothing less than conversing with God. When any one pays so little
+attention to your conversation as not to understand what you say, you
+consider it a great breach of politeness. God speaks to you whenever you
+read his holy word. His all-seeing eye rests upon your heart; and he
+knows whether you are engaged in solemn trifling. If you read his word
+so carelessly as not to understand its meaning and drink in its spirit,
+you treat him as you would disdain to be treated by an earthly friend. O
+the forbearance of God, who suffers such indignity from those who call
+themselves his children! Never approach the word of God but with
+feelings of reverence and godly fear.
+
+2. _Come to the work with a preparation of heart._ If you were going to
+visit some person of great consequence, whose favor and esteem you
+wished to secure, you would take care to have everything about your
+person adjusted in the most becoming manner. So let it be with your
+mind, when you come to converse with God. Shut out all worldly thoughts.
+Strive to bring yourself into a tranquil, holy, and tender frame, so
+that the truths you contemplate may make their proper impression upon
+your heart.
+
+3. _Seek the aid of the Holy Spirit._ Christ promised his disciples
+that, when the Holy Spirit should come, he would "_guide_ them into all
+truth." Without his enlightening influences, we cannot understand the
+word of God; and without his gracious influences upon the heart, we
+shall not be disposed to obey it. We have the most abundant
+encouragement to seek the aid of this Divine Instructor. Christ assures
+us that God is more willing to give his Holy Spirit to them that ask
+him, than earthly parents are to give good gifts to their children.
+Before opening God's word, pray that he would show you the truth, the
+rule of your duty, and incline your heart to obey it. As you proceed,
+keep your heart silently lifted up to God for the same object.
+
+4. _Read with self-application._ Whenever you have discovered any truth,
+ask what bearing it has upon your _present duty_. If it relates to
+spiritual feelings, compare it with the exercises of your own heart. If
+they do not correspond, you have work for repentance. Go immediately to
+the cross of Christ; give yourself away to him anew, and seek for pardon
+and needed grace. This you may do instantly, either in a silent or an
+audible prayer. If it relates to the spirit and temper of Christians, in
+their intercourse with one another, or with the world, compare it with
+your own conduct. If you find yourself condemned, you have the same
+course to pursue, with a steadfast determination to exhibit more of the
+spirit of Christ. If it relates to some positive duty, inquire whether
+you have done it. If not, you have to go through the same work of
+repentance 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, a
+daily supply of nourishment is required. Equally necessary is daily food
+for the soul. The word of God is the bread of eternal life. Take, then,
+your regular supplies of spiritual food, that your soul may not famish.
+Choose for this purpose those seasons when you are least liable to
+interruption; when you can retire and shut out the world; when you can
+best command the energies of your mind. There is no time more fit and
+suitable for this than the morning. Then the mind is clear, vigorous,
+unincumbered, and prepared to receive an impression. There is also a
+propriety in consulting God's word at the close of the day. But this
+depends much upon the state of bodily feeling. If you become exhausted
+and dull, after the labors of the day, I would rather recommend taking
+the whole time in the morning. But by no means confine yourself to these
+stated seasons. Whenever the nature of your pursuits will admit of your
+seclusion for a sufficient length of time to fix your mind upon the
+truth, you may freely drink from this never-failing fountain of the
+water of life.
+
+6. _Study the Scriptures systematically._ If you read at random, here a
+little and there a little, your views of divine truth will be partial
+and limited. This method may indeed be pursued in regard to reading
+_strictly devotional_; but only when other time is taken for obtaining a
+connected view and a critical understanding of the whole Bible. The
+Bible is like a dish of savory meats. There is almost every variety of
+style and matter. There is _History, Biography, Argumentative and
+Didactic Essays, and Poetry_. Although these various kinds of writing
+are contained in a great number of books, written by various authors, at
+different times, without concert, yet a remarkable unity of design runs
+through the whole. They all aim at the development of the plan of God's
+moral government; and a most striking harmony of sentiment prevails
+throughout. We find everything, from the very beginning, pointing to the
+glorious plan of redemption revealed in the Gospel. Although we may, at
+first view, feel the want of a regular system of divinity, yet, a
+careful attention to the subject will convince us that God's plan is
+best. We have here the principles of his government exhibited in _living
+examples_; which give us a clearer view, and more vivid impression of
+them, than we could obtain from the study of an abstract system. There
+are several things to be observed, in the systematic and thorough study
+of the Bible, some of which I shall mention.
+
+(1.) Always keep distinctly before you the grand design of the
+Scriptures; which is, to convince mankind of their lost and ruined
+condition, make known the way of salvation, and persuade them to embrace
+it.
+
+(2.) Make it your constant aim to ascertain what is the plain and
+obvious meaning of the writer; for this is the mind of the Spirit. To
+aid you in this, observe the following particulars: 1. Endeavor to
+become acquainted with the peculiarity of each writer's style. Although
+the matter and words of Scripture were dictated by the Holy Spirit, yet
+it was so done that each writer employed a style and manner peculiar to
+himself. This does not invalidate the evidence of their divine origin.
+On the contrary, it shows the wisdom of the Spirit. For, if the whole
+Bible had been written in a uniform style, it would have given opposers
+a strong argument against its authenticity; while the want of that
+uniformity furnishes conclusive evidence that it could not have been the
+work of a single impostor. Again; a continued sameness of style would
+make the reading of so large a book as the Bible tedious and unpleasant;
+but the rich variety presented by the various authors of this blessed
+book, helps our infirmities, and makes the reading of it pleasing and
+delightful. 2. "Inquire into the character, situation, and office of the
+writer; the time, place, and occasion of his writing; and the people
+for whose immediate use he intended his work." This will enable you to
+understand his allusions to particular circumstances and customs, and to
+see the practical application of the principles he advances. 3. Consider
+the principal scope or aim of the book; or, what was the author's
+object, design, or intention, in writing it. Notice also the general
+plan or method which he has pursued. This will enable you to discover
+his leading ideas, if it be an argumentative work; or the particular
+instructions of God's providence, if it be historical. 4. Where the
+language is difficult to be understood, pay strict attention to the
+context, and you will generally find the author's meaning explained.
+But, if you do not, consider whether the difficult phrase is a
+peculiarity of the writer's style. If so, look out the place where he
+has used it in a different connection, and see what meaning is attached
+to it there. But, if this does not satisfy you, examine the passages, in
+other parts of the Scriptures, which relate to the same subject, and
+compare them with the one under consideration. This will generally clear
+up the darkest passages. But, if you still feel in doubt, you may find
+assistance from consulting commentators, who have made themselves
+thoroughly acquainted with all the particulars I have mentioned; which,
+with a knowledge of the language in which the book was originally
+written, may have enabled them to remove the difficulty. But, do not
+trust the opinions of commentators any farther than you see they agree
+with the general system of revealed truth; and, above all, do not follow
+them in any scheme of fanciful interpretation or visionary speculation.
+
+(3.) Do not task yourself with a certain _quantity_ of reading at the
+regular seasons devoted to the study of the Bible. This may lead you to
+hurry over it, without ascertaining its meaning, or drinking in its
+spirit. You had better study one verse thoroughly, than to read half a
+dozen chapters carelessly. The nourishment received from food depends
+less on the quantity than on its being perfectly digested. So with the
+mind; one clear idea is better than a dozen confused ones; and there is
+such a thing as overloading the mind with undigested knowledge. Ponder
+upon every portion you read, until you get a full and clear view of the
+truth it contains. Fix your mind and heart upon it, as the bee lights
+upon the flower; and do not leave it till you have extracted all the
+honey it contains.
+
+(4.) Read in course. By studying the whole Bible in connection, you will
+obtain a more enlarged view of the plan of God's moral government. And
+you will see how it all centres in the Lord Jesus Christ. But I would
+not have you confine yourself entirely to the regular reading of the
+whole Bible in course. Some portions of the historical part do not
+require so much _study_ as that which is more argumentative and
+doctrinal; and some parts of the word of God are more devotional than
+others, and therefore better fitted for daily practical use. A very good
+plan is, to read the Old and New Testaments in course, a portion in
+each, every day. If you begin at Genesis, Job, and Matthew, and read a
+chapter every day, at each place, omitting the first, and reading three
+Psalms, on the Sabbath, you will read the whole Bible in a year, while
+on every day you will have a suitable variety. Besides this, the more
+devotional and practical books should be read frequently. The Psalms
+furnish a great variety of Christian experience, and may be resorted to
+with great profit and comfort, under all circumstances. This is the only
+book in the Bible which does not require to be read in course. The
+Psalms are detached from each other, having no necessary connection. The
+other books were originally written like a sermon or a letter. They
+have, for convenience, since been divided into chapters and verses. If
+you read a single chapter by itself, you lose the connection; as, if you
+should take up a sermon and read a page or two, you would not get a full
+view of the author's subject. I would therefore recommend that, in
+addition to your daily reading in the Old and New Testaments, you have
+also some one of those books which require most study, in a course of
+reading, to take up whenever you have an occasional season of leisure to
+devote to the study of the Bible. But, when you have commenced one book,
+finish it before you begin another. You will find great advantage from
+the use of a reference Bible and concordance. By looking out the
+parallel passages, as you proceed, you will see how one part of the
+Scriptures explains another, and how beautifully they all harmonize.
+This will also give you a better view of the _whole Scriptures_ than you
+can obtain in any other way. But if you are a Sabbath-school teacher or
+scholar, your regular lesson will furnish as much study of this
+description as you will be able thoroughly to accomplish.
+
+(5.) In reading the Scriptures, there are some subjects of inquiry which
+you should carry along with you constantly: 1. What do I find here which
+points to Christ? Unless you keep this before your mind, you will lose
+half the interest of many parts of the Old Testament. Indeed, much of it
+will otherwise be almost without meaning. It is full of types and
+prophecies relating to Christ, which, by themselves, appear dry, but,
+when understood, most beautiful and full of instruction. 2. Remember
+that the Bible contains a history of the church. Endeavor, then, to
+learn the state of the church at the time of which you are reading. For
+the sake of convenience, and a clearer view of the subject, you may
+divide the history of the church into six periods: (1.) From the fall of
+Adam to the flood. (2.) From Noah to the giving of the law. (3.) From
+that time to David and the prophets. (4.) From David to the Babylonish
+captivity. (5.) From that time till the coming of Christ. (6.) From
+Christ to the end of time, which is called the gospel dispensation. From
+the commencement you will see a gradual development of God's designs of
+mercy, and a continually increasing light. Take notice of what period of
+the church you are reading; and from this you may judge of the degree
+of obligation of its members; for this has been increasing with the
+increase of light, from the fall of Adam to the present day; and it will
+continue to increase to the end of time. Note, also, the various
+declensions and revivals of religion which have occurred in every period
+of the church, and endeavor to learn their causes and consequences. By
+this, you will become familiar with God's method of dealing with his
+people; from which you may draw practical lessons of caution and
+encouragement for yourself. 3. Inquire what doctrinal truth is either
+taught, illustrated, or enforced, in the passage you are reading; and
+also, what _principle_ is recognized. Great and important principles of
+the divine government and of practical duty are often implied in a
+passage of history which relates to a comparatively unimportant event.
+Let it be your business to draw out these principles, and apply them to
+practice. Thus, you will be daily increasing your knowledge of the great
+system of divine truth, the necessity of which I need not urge. 4. Note
+every promise and every prediction; and observe God's faithfulness in
+keeping his promises and fulfilling his prophecies. This will tend to
+strengthen your confidence in him. You will find it profitable, as you
+proceed, to take notes of these several matters, particularly; and, at
+the close of every book, review your notes, and sum them up under
+different heads.
+
+(6.) Read the gospels with great care, for the particular purpose of
+studying the character of the blessed Jesus. Dwell upon every action of
+his life, and inquire after his motives. By this course you will be
+surprised to find the Godhead shining through the manhood, in little
+incidents which you have often read without interest. Look upon him at
+all times in his true character, as Mediator between God and man.
+Observe his several offices of Prophet, Priest, and King. See in which
+of these characters he is acting at different times; and inquire what
+bearing the particular action you are considering has upon his
+mediatorial character. Observe, also, the particular traits of
+character which appear conspicuous in particular actions; as power,
+energy, manly hardihood, dignity, condescension, humility, love,
+meekness, pity, compassion, tenderness, forgiveness, &c. Take notes; and
+when you have finished the course, draw from them, in writing, a minute
+and particular description of his character. This will be of great
+service to you as a pattern. You will also, by this means, see a
+peculiar beauty and fitness in Christ for the office he has undertaken,
+which you would not otherwise have discovered. But, do not stop with
+going through this course once. Repeat it as often as you can
+consistently with your plan of a systematic study of the Holy
+Scriptures. You will always find something new; and upon every fresh
+discovery, you can revise your old notes.
+
+(7.) In reading the historical and biographical parts of Scripture,
+several things are necessary to be observed: 1. The histories contained
+in the Bible are the histories of God's providence. Observe his hand in
+every event. You will there find some principle or law of his moral
+government exemplified. Inquire what that principle is, and carefully
+observe its application to the conduct of nations, communities, and
+individuals. 2. Whenever you read of particular mercies or judgments, as
+experienced by nations, communities, or individuals, look back for the
+cause. By this you will discover the principles upon which God acts in
+these matters. 3. In the biographies of the Bible, study the motives and
+conduct of the characters described. If they are unconverted men, you
+will learn the workings of human depravity, and discover what kind of
+influence a correct religious public sentiment has in restraining that
+depravity. If they are good men, you will see, in their good actions,
+living illustrations of the great doctrines of the Bible. Endeavor to
+learn by what means they made such eminent attainments in holiness, and
+strive to imitate them. If their actions are bad, look back and inquire
+into the cause of their backslidings. If you discover it, you will find
+a way-mark, to caution you against falling into the same pit.
+
+(8.) The poetical and didactic parts of the Scriptures are scattered
+throughout the whole Bible. These abound with highly wrought figures.
+This is probably owing partly to the insufficiency of ordinary language
+to express the sublime and lofty ideas presented to the minds of the
+writers by the Spirit of truth. Endeavor to obtain a clear and correct
+understanding of the figures used. These are often taken from prevailing
+habits and customs, and from circumstances peculiar to the countries
+where the Scriptures were written. These habits and circumstances you
+must understand, or you will not see the force of the allusions. Others
+are taken from circumstances peculiar to particular occupations in life.
+These must also be thoroughly studied, in order to be understood. But,
+where the figures are drawn from things perfectly familiar, you will not
+perceive their surprising beauty and exact fitness to express the idea
+of the sacred pen-man, until you have carefully studied them, and noted
+the minutest circumstances. Beware, however, that you do not carry out
+those figures so far as to lead you into fanciful and visionary
+interpretations.
+
+(9.) The books of the prophets consist of reproofs, exhortations,
+warnings, threatenings, predictions, and promises. By carefully studying
+the circumstances and characters of those for whom they were written,
+you will find the principles and laws of God's moral government set
+forth, in their application to nations, communities, and individuals.
+From these you may draw practical rules of duty, and also learn how to
+view the hand of God, in his providence, in different ages of the world.
+The predictions contained in these books are the most difficult to be
+understood of any part of the Bible. In reading them you will notice, 1.
+Those predictions whose fulfilment is recorded in the Bible, and
+diligently examine the record of their fulfilment. You will see how
+careful God is to fulfil every jot and tittle of his word. 2. There are
+other prophecies, the fulfilment of which is recorded in profane
+history; and others still which are yet unfulfilled. To understand
+these, it will be necessary to read ancient and modern history, in
+connection with the explanation of the prophecies by those writers who
+have made them their study. An attention to this, so far as your
+circumstances will admit, will be useful in enlarging your views of the
+kingdom of Christ. But, beware of becoming so deeply absorbed in these
+matters as to neglect those of a more practical nature; and especially
+be cautious of advancing far into the regions of speculation as to what
+is yet future.
+
+(10.) You will find it an interesting and profitable employment
+occasionally to read a given book through, for the purpose of seeing
+what light it throws upon some particular subject,--some point of
+Christian doctrine, duty, practice, character, &c. For example, go
+through 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 on
+the subject of Revivals. Pursue the same course with other books, and in
+respect to other subjects. In this way you will sometimes be surprised
+to find how much you have overlooked in your previous reading.
+
+It will be perceived that I have laid out a very extensive and laborious
+work. But this is the great business of our lives; and, indeed, the
+contemplation of the glorious truths revealed in the Bible will form the
+business of eternity; and even that will be too short to learn the
+length and breadth, and height and depth, of the ways of the Almighty.
+
+ Your affectionate Brother.
+
+
+
+
+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 well
+understood and diligently practised. It seems hardly necessary to urge
+prayer upon the Christian _as a duty_. Every true Christian must feel it
+to be a soul-exalting _privilege_. It is his breath; without it, he can
+no more maintain his spiritual life, than animal life can be sustained
+without breathing. Prayer is an intimate communion with God, by which we
+unbosom our hearts to him, and receive communications of his grace, and
+fresh tokens of his love. What Christian, then, whose soul burns with
+divine love, will be disposed to apply to this holy employment the cold
+appellation of _duty_? Yet, God sees so much the importance of prayer,
+that he has not only _permitted_, but _commanded_ us to pray. Our Lord
+frequently directed his disciples, and us through them, to "watch and
+pray." He also teaches us to persevere in prayer: "Men ought always to
+pray, and not to faint." The apostle Paul is frequent in exhorting
+Christians to pray: "Pray without ceasing." "I will that men pray
+everywhere." "Praying always, with all prayer and supplication in the
+Spirit." "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 by
+the example of all the holy men whose biography is given in Scripture.
+Moses, Samuel, David, Elijah, and all the prophets, were mighty in
+prayer. So were also the apostles. But, above all, the Lord Jesus, our
+blessed pattern, has set before us a life of prayer. You will find it
+very profitable to read the lives of these holy men, but especially that
+of our blessed Saviour, for the special purpose of noticing how much
+they abounded in prayer. Our Lord never undertook anything of
+importance, without first observing a special season of prayer. Oft we
+find him retiring into the mountains, sometimes a great while before
+day, for prayer. Indeed, on several occasions, he continued all night in
+prayer to God. If, then, it became the Lord of life and glory to spend
+much time in prayer, how much more, such weak and sinful creatures as
+we, who are surrounded with temptations without, and beset with
+corruptions within! Prayer is necessarily so intermingled with every
+duty, that the idea of a prayerless Christian is an absurdity.
+
+Prayer not only secures to us the blessings which we need, but it brings
+our minds into a suitable frame for receiving them. We must see our
+need, feel our unworthiness, be sensible of our dependence upon God, and
+believe in his willingness to grant us, through Christ, the things that
+are necessary and proper for us. An acknowledgment of these things, on
+our part, is both requisite and proper; and, without such
+acknowledgment, it might not be consistent with the great ends of his
+moral government for God to grant us our desires.
+
+Prayer is the offering up of the sincere desires and feelings of our
+hearts to God. It consists of _adoration_, _confession_, _supplication_,
+_intercession_, and _thanksgiving_. _Adoration_ is an expression of our
+sense of the infinite majesty and glory of God. _Confession_ is an
+humble 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 our
+gratitude to God for his goodness and mercy towards us and our
+fellow-creatures. All these several parts are embraced in the prayers
+recorded in Scripture, though all of them are not generally found in the
+same prayer. The prayer of Solomon, at the dedication of the temple,
+commences with adoration, and proceeds with supplication and
+intercession. 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 and
+adoration, and proceeds with confession, supplication, and intercession.
+The prayers of David are full of thanksgiving. The prayer of Habakkuk
+consists of adoration, supplication, and thanksgiving. The prayer of the
+disciples, after the joyous return of the apostles from the council of
+their persecutors, consists of adoration, a particular rehearsal of
+their peculiar circumstances, and supplication. The apostle Paul
+particularly enjoins "prayer and supplication, with thanksgiving." If
+you wish to learn _how_ to pray, I would advise you to look out and
+study all the prayers recorded in Scripture. Although most of them are
+probably but the substance of what was said on the several occasions
+when they were offered, yet you will find them much better patterns than
+the prayers of Christians at the present day. There is a fervent
+simplicity about them, very different from the studied, formal prayers
+which we often hear. There is a definiteness and point in them, which
+take hold of the feelings of the heart. The Lord's prayer furnishes a
+comprehensive summary of the subjects of prayer: and you will take
+particular notice what a prominent place is assigned to the petition for
+the coming of Christ's kingdom. This shows that, in all our prayers, the
+glory of God should be the leading desire of our hearts. But, it is
+evident that Christ did not intend this as a particular form of prayer,
+to be used on all occasions; although it includes all that is necessary.
+We are so made as to be affected with a _particular_ consideration of
+the subjects in which we are interested. We find our Lord himself using
+other words to suit particular occasions; although the subjects of his
+prayers were all included in this. The same thing, also, we observe in
+the practice of the apostles and early Christians. This is only intended
+as a general pattern; nor is it necessary that all the petitions
+contained in the Lord's prayer should ever be made at the said time.
+
+Prayer must always be offered in the name of Christ. There is no other
+way by which we can approach God. There is no other channel through
+which we can receive blessings from him. Jesus is our Advocate and
+Intercessor. Our blessed Lord, speaking of the time of his
+glorification, says to his disciples, "Verily, I say unto you,
+whatsoever ye shall _ask the Father in my name_, he will give it you."
+This, however, does not forbid us to pray directly to Christ, as God
+manifest in the flesh, which was a common practice with the apostles.
+
+When the power of prayer is properly understood, it becomes a subject of
+amazing interest. I am persuaded there is a vast amount of unbelief, in
+relation to this matter, among Christians. If it were not so, the
+chariot wheels of God's salvation would roll on with mighty power. There
+would be a glorious movement in every part of the world. The Spirit of
+the Lord would be shed forth like a "mighty rushing wind." The promises
+of God to his people are so large and full, that the utmost stretch of
+their faith cannot reach them. The great and eternal God has
+condescended to lay himself under obligation to hear and answer the
+prayers of mortal worms. If we collect the promises relating to this
+subject, we shall be astonished at the amount of assurance which is
+given. So confident was David on this point, that he addresses God as
+the _hearer of prayer_, as though that were a distinguishing trait in
+his character. Again, he says, "He will _regard_ the prayer of the
+destitute, and _not despise_ their prayer." Solomon says, "The prayer of
+the upright _is his delight_;" and again, "He heareth the prayer of the
+righteous." The apostle James Bays, "The effectual, fervent prayer of a
+righteous man _availeth much_." The apostle Peter says, "The eyes of the
+Lord are open to the righteous, and his ears are open unto their
+prayers." And Christ himself has assured us, in the strongest possible
+terms, of the willingness of God to give spiritual blessings to those
+that ask for them. He says, "Ask, and it shall be given you; seek, and
+ye shall find; knock, and it shall be opened unto you. For _every one_
+that asketh receiveth; and he that seeketh, findeth; and to him that
+knocketh, it shall he opened." But, as if this assurance were not
+sufficient to convince us of this most interesting truth, he appeals to
+the tenderest sympathies of our natures. He asks if any father would
+insult the hungry cries of his beloved son, when fainting for a morsel
+of bread, by giving him a stone; or, if he ask an egg, to gratify his
+appetite, will he give him a venomous scorpion, to sting him to
+death?[B] He then argues, that if sinful men exercise tender compassion
+towards their children, how much more shall our heavenly Father, whose
+very nature is love, regard the wants of his children who cry unto him.
+Is it possible to conceive a stronger expression of the willingness of
+God to answer the prayers of his people?
+
+ [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 every
+age of the church. Thus, Abraham prayed for Sodom; and, through his
+intercession, Lot was saved. His servant, when sent to obtain a wife for
+Isaac, received a direct answer to prayer. When Jacob heard that his
+brother Esau was coming against him, with an army of four hundred men,
+he wrestled all night in prayer, and prevailed; so that Esau became
+reconciled to him. Moses prayed for the plagues to come upon Egypt, and
+they came; again, he prayed for them to be removed, and they were
+removed. It was through his prayers that the Red Sea was divided, the
+manna and the quails were sent, and the waters gushed out of the rock
+And through his prayers, many times, the arm of the Lord was stayed,
+which had been uplifted to destroy his rebellious people. Samuel, that
+lovely example of early piety, and the judge and deliverer of Israel,
+was given in answer to the prayer of his mother. When the children of
+Israel were in danger of being overthrown by the Philistines, Samuel
+prayed, and God sent thunder and lightning, and destroyed the armies of
+their enemies. Again, to show their rebellion against God, in asking a
+king, he prayed, and God sent thunder and lightning upon them in the
+time of wheat harvest. In order to punish the idolatry and rebellion of
+the Israelites, Elijah prayed earnestly that it might not rain; and it
+rained not for three years and six months. Again; he prayed that it
+might rain, and there arose a little cloud, as a man's hand, which
+spread and covered the heavens with blackness, till the rain descended
+in torrents. Again; when wicked Ahab sent a band of men to take him, he
+prayed, and fire came down from heaven, and consumed them. Hezekiah,
+upon the bed of death, prayed, and God lengthened his life fifteen
+years. Jerusalem was invaded by the army of Sennacherib, and threatened
+with destruction. Hezekiah prayed, and the angel of the Lord entered the
+camp of the invader, and in one night slew one hundred and eighty-five
+thousand men. When all the wise men of Babylon were threatened with
+destruction, because they could not discover Nebuchadnezzar's dream,
+Daniel and his companions prayed, and the dream and its explanation were
+revealed. Jonah prayed, and was delivered from the power of the fish. It
+was in answer to the prayer of Zacharias, that the angel Gabriel was
+sent to inform him of the birth of John the Baptist. It was after a ten
+days' prayer-meeting, that the Holy Ghost came down, on the day of
+Pentecost, "like a mighty rushing wind." Again; while the disciples were
+praying, the place was shaken where they were assembled, to show that
+God heard their prayers. It was in answer to the prayers of Cornelius,
+that Peter was sent to teach him the way of life. When Peter was
+imprisoned by Herod, the church set apart the night before his expected
+execution, for special prayer in his behalf. The Lord sent his angel,
+opened the prison doors, and restored him to the agonizing band of
+brethren. And when Paul and Silas were thrown into the dungeon, with
+their feet fast in the stocks, they prayed, and there was a great
+earthquake, which shook the foundations of the prison, so that all the
+doors were opened.
+
+But the faithfulness of God to his promises is not confined to Scripture
+times. Although the time of miracles has passed, yet every age of the
+church has furnished examples of the faithfulness of God in hearing the
+prayers of his children. But these are so numerous that it is difficult
+to make selections from them. However, I will mention a few. When the
+Arians, who denied the divinity of Christ, were about to triumph, the
+Bishop of Constantinople, and one of his ministers, spent a whole night
+in prayer. The next day, Arius, the leader of his party, was suddenly
+cut off, by a violent and distressing disease. This prevented the
+threatened danger. Augustine was a wild youth, sunk in vice, and a
+violent opposer of religion. His mother persevered in prayer for him
+nine years, when he was converted, and became the most eminent minister
+of his age. The life of Francke exhibits the most striking and signal
+answers to prayer. His orphan house was literally built up and sustained
+by prayer. If you have not already read this work, I would advise you to
+obtain it. It is a great help to weak faith. Mr. West (afterwards Dr.
+West) became pastor of the Congregational church in Stockbridge,
+Massachusetts, while destitute of vital piety. Two pious females often
+lamented to each other that they got no spiritual food from his
+preaching. At length, they agreed to meet once a week, to pray for his
+conversion. They continued this for some time, under much
+discouragement. But, although the Lord tried their faith, yet he never
+suffered them both to be discouraged at the same time. At length, their
+prayers were heard. There was a sudden and remarkable change in his
+preaching. "What is this?" said one of them. "God is the hearer of
+prayer," replied the other. The Spirit of God had led Mr. West to see
+that he was a blind leader of the blind. He was converted, and changed
+his cold morality for the cross of Christ, as the basis of his sermons.
+A pious slave in Newport, Rhode Island, was allowed by his master to
+labor for his own profit whatever time he could gain by extra diligence.
+He laid up all the money he earned in this way, for the purpose of
+purchasing the freedom of himself and family. But, when some of his
+Christian friends heard what he was doing, they advised him to spend his
+_gained_ time in fasting and prayer. Accordingly, the next day that he
+gained, he set apart for this purpose. Before the close of the day, his
+master sent for him, and gave him a written certificate of his freedom.
+This slave's name was Newport Gardner. He was a man of ardent piety; and
+in 1825, he was ordained deacon of a church of colored people, who went
+out from Boston to Liberia. Instances of surprising answers to prayer,
+no less striking than these, are continually occurring in the revivals
+of religion of the present day.
+
+With the evidence here presented, who can doubt that God hears and
+answers prayer? But, the objection arises, "If this doctrine be really
+true, why is it that Christians offer up so many prayers without
+receiving answers?" The apostle James gives some explanation of this
+difficulty: "Ye ask and receive not, _because ye ask amiss_." It becomes
+us, then, seriously and diligently to inquire how we may _ask aright_ so
+as to secure the blessings so largely promised in answer to prayer. In
+relation to this subject, there are several things to be observed:
+
+1. _We must sincerely desire the things which we ask._ If a child
+should ask his mother for a piece of bread, when she knew he was not
+hungry, but was only trifling with her, it would not he proper for her
+to give it. Indeed, she would have just cause to punish him for mocking
+her. And do we not often come to the throne of grace, when we do not
+really feel our perishing need of the things we ask? God sees our
+hearts; and he is not only just in withholding the blessing we ask, but
+in chastising us for solemn trifling.
+
+2. _We must desire what we ask, that God may be glorified._ "Ye ask
+amiss, _that ye may consume it upon your lusts_." We may possibly ask
+spiritual blessings for self-gratification; and when we do so, we have
+no reason to expect that God will bestow them upon us.
+
+3. _We must ask for things_ AGREEABLE TO THE WILL OF GOD. "And this is
+the confidence that we have in him, that if we ask anything _according
+to his will_, he heareth us." The things that we ask must be such, _in
+kind_, as he has indicated his willingness to bestow upon us. Such are,
+spiritual blessings on our own souls; the supply of our necessary
+temporal wants; and the extension of his kingdom. These are the _kind_
+of blessings that we are to ask; and the degree of confidence with which
+we are to look for an answer must be in proportion to the positiveness
+of the promises. Our Lord assures us that our heavenly Father is more
+willing to give good things, and particularly his Holy Spirit, to them
+that ask him, than earthly parents are to give good gifts to their
+children; and he declares expressly, that our sanctification is
+agreeable to the will of God. The promises of the daily supply of our
+necessary temporal wants are equally positive. What, then, can be more
+odious in the sight of God, than for those who profess to be his
+children to excuse their want of spirituality on the ground of their
+dependence upon him? And what more ungrateful, than to fret and worry
+themselves, lest they should come to want? We may also pray for a
+revival of religion in a particular place, and for the conversion of
+particular individuals, with strong ground of confidence, because we
+know that God has willed the extension of Christ's kingdom, and that the
+conversion of sinners is, _in itself_, agreeable to his will. But we
+cannot certainly know that he intends to convert a particular
+individual, or revive his work in a particular place; nor can we be sure
+that the particular temporal blessing that we desire is what the Lord
+sees to be needful for our present necessities.
+
+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 of
+the Lord." A difference of opinion exists among real Christians, as to
+what constitutes the _prayer of faith_ spoken of by the apostle. Some
+maintain that we must _believe that we shall receive the very thing for
+which we ask_. This opinion is founded on some promises made by our Lord
+to the apostles, which those who hold the contrary opinion suppose to
+have been intended only for them. I shall not attempt to determine this
+point; nor do I think it very important which of these theories is
+embraced; because, in examining the history of those persons whose
+prayers have received the seal of heaven, I find some of them embraced
+one, and some the other; while many who embrace either of them seem not
+to live in the exercise of prevailing prayer. The main point, therefore,
+seems to be, that we should maintain such a nearness of communion with
+God as shall secure the personal exercise of the prayer of faith. Two
+things, however, are essential to this: (1.) _Strong confidence in the
+existence and faithfulness of God._ "He that cometh unto God must
+believe _that he is_, and that _he is a rewarder of them that diligently
+seek him_." (2.) The prayer of faith must be _dictated by the Holy
+Spirit_. Faith itself is declared to be "the _gift of God_;" and the
+apostle says, "The Spirit also helpeth our infirmities; for we know not
+what we should pray for as we ought, but the Spirit itself maketh
+intercession for us, with groanings which cannot be uttered." "He maketh
+intercession for the saints, according to the will of God." When this
+wonderful truth is made known, we are no longer astonished that God
+should assure us, by so many precious promises, that he will hear and
+answer our prayers. We are called the temples of the Holy Ghost. If the
+Holy Ghost dwell in us, to guide and direct us in all our ways, will he
+forsake us in so important a matter as prayer? O, then, what a solemn
+place is the Christian's closet, or the house of prayer! There the whole
+Trinity meet in awful concert. The Holy Spirit there presents to the
+everlasting Father, through the eternal Son, the prayers of a mortal
+worm! Is it any wonder that _such a prayer_ should be heard? With what
+holy reverence and godly fear should we approach this consecrated place!
+
+5. We must ask in a _spirit of humble submission_, yielding our wills to
+the will of the Lord, committing the whole case to him, in the true
+spirit of our Lord's agonizing prayer in the garden, when he said, "_Not
+my will but thine be done_." If I had a house full of gold, and had
+promised to give you as much as you desire, would you need to be urged
+to ask? But, there is an inexhaustible fulness of spiritual blessings
+treasured up in Christ; and he has declared repeatedly that you may have
+as much as you will ask. Need you be urged to ask? Need you want any
+grace? It is unbelief that keeps us so far from God. From what has been
+said on this subject, I think you may safely conclude that your progress
+in the divine life will be in proportion to the real prayer of faith
+which you exercise.
+
+But I come now to give a few practical directions respecting the
+exercise of prayer. Several things are necessary to be observed by every
+one who would live near the throne of grace.
+
+1. _Maintain a constant spirit of prayer._ "Pray without ceasing."
+"Continuing instant in prayer." "Praying always, with all prayer and
+supplication in the Spirit." "And he spake a parable unto them, to this
+end, that men ought always to pray, and not to faint." The meaning of
+these passages is not that we should be always upon our knees, but that
+we should maintain such a prayerful frame, that the moment our minds are
+disengaged, our hearts will rise up to God. Intimately connected with
+this is the practice of _ejaculatory prayer_, which consists of a short
+petition, silently and suddenly sent up from the heart. This may be done
+anywhere, and under all circumstances. Frequent examples of this kind of
+prayer are recorded in Scripture. It has also been the practice of
+living Christians in all ages. It is a great assistance in the Christian
+warfare. It helps us in resisting temptation; and by means of it, we can
+seek divine aid in the midst of the greatest emergencies. To maintain
+this unceasing spirit of prayer is a very difficult work. It requires
+unwearied care and watchfulness, labor, and perseverance. Yet no
+Christian can thrive without it.
+
+2. _Observe staled and regular seasons of prayer._ Some professors of
+religion make so much of the foregoing rule as to neglect all other
+kinds of prayer. This is evidently unscriptural. Our Saviour directs us
+to enter into our closets, and, when we have shut the door, to pray to
+our Father who is in secret. And to this precept he has added the
+sanction of his own example. In the course of his history, we find him
+often retiring to solitary places, to pour out his soul in prayer. Other
+examples are also recorded in Scripture. David says, "Evening and
+morning, and at noon, will I pray." And again; "Seven times a day do I
+praise thee." And it was the habitual practice of Daniel, to kneel down
+in his chamber, and pray three times a day. But this practice is so
+natural, and so agreeable to Christian feeling, that no argument seems
+necessary to persuade real Christians to observe it. It has been the
+delight of eminent saints, in all ages, to retire alone, and hold
+communion with God.
+
+With regard to the particular times of prayer, no very definite rule can
+be given, which will suit all circumstances. There is a peculiar
+propriety in visiting the throne of grace in the morning, to offer up
+the thanksgiving of our hearts for our preservation, and to seek grace
+for the day: and also in the evening, to express our gratitude for the
+mercies we have enjoyed; to confess the sins we have committed and seek
+for pardon; and to commit ourselves to the care of a covenant-keeping
+God, when we retire to rest. It is also very suitable, when we suspend
+our 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 be
+refreshed. The twilight of the evening is also a favorable season for
+devotional exercises. But, let me entreat you to be much in prayer. If
+the nature of your employment will admit of it, without being unfaithful
+to your engagements, retire many times in the day to pour out your soul
+before God, and receive fresh communications of his grace. Our hearts
+are so much affected by sensible objects, that, if we suffer them to be
+engaged long at a time in worldly pursuits, we find them insensibly
+clinging to earth, so that it is with great difficulty we can disengage
+them. But, by all means, fix upon some stated and regular seasons, and
+observe them punctually and faithfully. Remember _they are engagements
+with God_.
+
+For your devotional exercises, you should select those times and seasons
+when you find your mind most vigorous, and your feelings most lively. As
+the morning is in many respects most favorable, you would do well to
+spend as much time as you can in your closet, before engaging in the
+employments of the day. An hour spent in reading God's word, and in
+prayer and praise, early in the morning, will give a heavenly tone to
+your feelings; which, by proper watchfulness, and frequent draughts at
+the same fountain, you may carry through all the pursuits of the day.
+
+As already remarked, our Lord, in the pattern left us, has given a very
+prominent place to the petition, "THY KINGDOM COME." This is a large
+petition. It includes all the instrumentalities which the church is
+putting forth for the enlargement of her borders and the salvation of
+the world. All these ought to be distinctly and separately remembered;
+and not, as is often the case, be crowded into one general petition at
+the close of our morning and evening prayers. We are so constituted as
+to be affected by a particular consideration of a subject. General
+truths have very little influence upon our hearts. I would therefore
+recommend the arrangement of these subjects under general heads for
+every day of the week; and then divide the subjects which come under
+these heads, so as to remember one or more of them at stated seasons,
+through the day, separate from your own personal devotions. Thus, you
+will always have your mind fixed upon one or two objects; and you will
+have time to enlarge, so as to remember every particular relating to
+them. This, if faithfully pursued, will give you a deeper interest in
+every benevolent effort of the times. The following plan of a daily
+concert of prayer was, some years since, suggested by a distinguished
+clergyman in New England. It gives something of the interest of the
+monthly 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 benevolent
+societies; 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 of
+every description; the children of the church, the children of the
+ungodly, and orphan children.
+
+THURSDAY. Professing Christians;--that they may much more abound in all
+the fruits of the Spirit, presenting their bodies a living sacrifice,
+and offering gladly of their substance to the Lord, to the extent of his
+requirement; that afflicted saints may be comforted, backsliders
+reclaimed, and hypocrites converted; that Zion, being purified, may
+arise and shine. Isa. 62:1. Rom. 1:8. Col. 4:12.
+
+FRIDAY. The ministry, including all who are looking forward to that
+office, and also the Education Society. 1 Thess. 5:25. Luke 10:2.
+
+SATURDAY. The Jews. Isa. 54:8. 59:20. Ezek. 36:27. Rom. 11:11-31. Also,
+our friends.
+
+3. _Observe special seasons of prayer._ Before engaging in any important
+matter, make it a subject of special prayer. For this you have the
+example of the blessed Jesus. When he was baptized, before entering upon
+his ministry, he prayed. Before choosing his twelve apostles, he went
+out into a mountain, and spent a whole night in prayer. The Old
+Testament saints were also in the habit of "inquiring of the Lord,"
+before engaging in any important enterprise. And the apostle Paul
+enjoins upon the Philippians, "in everything, by prayer and
+supplication, with thanksgiving, let your requests be made known unto
+God." Also, whenever you are under any particular temptation or
+affliction; whenever you are going to engage in anything which will
+expose you to temptation; whenever you perceive any signs of declension
+in your own soul; when the state of religion around you is low; when
+your heart is affected with the condition of individuals who are living
+in impenitence; or when any subject lies heavily upon your mind;--make
+the matter, whatever it is, a subject of special prayer. Independent of
+Scripture authority, there is a peculiar fitness in the course here
+recommended, which must commend itself to every pious heart.
+
+In seasons of peculiar difficulty, or when earnestly seeking any great
+blessing, you may find benefit from setting apart days of fasting,
+humiliation and prayer. This is especially suitable, whenever you
+discover any sensible decay of spiritual affections in your own heart.
+Fasting and prayer have been resorted to on special occasions, by
+eminent saints, in all ages of the world. The examples recorded in
+Scripture are too numerous to mention here. If you look over the lives
+of the old Testament saints, you will find this practice very common.
+Nor is the New Testament without warrant for the same. Our Lord himself
+set the example, by a long season of fasting, when about to endure a
+severe conflict with the tempter. And he has farther sanctioned the
+practice, by giving directions respecting its performance. We have also
+examples in the Acts of the Apostles. The prophets and teachers, in the
+church at Antioch, fasted before separating Barnabas and Paul as
+missionaries to the heathen. And when they obtained elders in the
+churches, they prayed, _with fasting_. Paul, in his epistle to the
+Corinthians, speaks of their giving themselves to _fasting and prayer_,
+as though it were a frequent custom. You will find, also, in examining
+the lives of persons of eminent spiritual attainments, that most of them
+were in the habit of observing frequent seasons of fasting and prayer.
+There is a peculiar fitness in this act of humiliation. It is calculated
+to bring the body under, and to assist us in denying self. The length of
+time it gives us in our closets also enables us to get clearer views of
+divine things. But there is great danger of trusting in the outward act
+of humiliation, and expecting that God will answer our prayers for the
+sake of our fasting. This will inevitably bring upon us disappointment
+and leanness of soul. This is the kind of fasting so common among Roman
+Catholics, and other nominal Christians. But it is no better than
+idolatry. Most of the holidays which are usually devoted by the world
+to feasting-and mirth are very suitable occasions for Christians to fast
+and pray; and this for several reasons: (1.) They are seasons of
+leisure, when most people are disengaged from worldly pursuits. (2.) The
+goodness of God should lead us to repentance. Instead of spending these
+days in mirth over the blessings we have enjoyed, we should be looking
+into our hearts, to examine the manner in which we have received them;
+humbling ourselves on account of our ingratitude; and lifting up our
+hearts and voices in thanksgiving for them. (3.) The first day of the
+new year, birth-days, &c., are very suitable occasions for renewing our
+past lives, repenting of our unfaithfulness, making resolutions of
+amendment, and renewing afresh the solemn dedication of ourselves to
+God.
+
+When you set apart a day of fasting and prayer, you ought to have in
+view some definite and particular objects. The day should be spent in
+self-examination, meditation, reading the Scriptures, confession of sin,
+prayer for the particular objects which bear upon your mind, and
+thanksgiving for mercies received. Your self-examination should be as
+practical as possible; particularly looking into the motives of your
+prayers for the special objects which bear heavily upon your heart. Your
+confession of sin should be minute and particular; mentioning every sin
+you can recollect, whether of thought, word, or deed, with every
+circumstance of aggravation. This will have a tendency to affect your
+heart with a sense of guilt, produce earnest longings after holiness,
+and make sin appear more hateful and odious. Your meditations should be
+upon those subjects which are calculated to give you a view of the
+exceeding sinfulness of sin, and the abounding mercy of God in Christ.
+Your reading of the Scriptures should be strictly devotional. Your
+prayers should be very particular, mentioning everything relating to the
+object of your desires, and all the hindrances you have met in seeking
+after it. Carry all your burdens to the foot of the cross, and there
+lay them down. Your thanksgiving, also, should be very minute and
+particular, mentioning every mercy and blessing which you can recollect,
+with your own unworthiness, and every circumstance which may tend to
+show the exceeding greatness of God's love, condescension, and mercy.
+
+4. _Come to the work with a preparation of heart._ The best preparation
+at all times is to maintain an habitual spirit of prayer, according to
+the first direction. But this is not all that is necessary. We are
+unavoidably much occupied with the things of this world. But when we
+come before the great Jehovah, to ask his favor and seek his grace, our
+minds should be heavenly. When you go into your closet, shut out the
+world, that you may be alone with God. Bring your mind into a calm and
+heavenly frame, and endeavor to obtain a deep sense of the presence of
+God, "_as seeing him who is invisible_." Think of the exalted nature of
+the work in which you are about to engage. Think of your own
+unworthiness, and of the way God has opened to the mercy seat. Think of
+your own wants, or of the wants of others, according to the object of
+your visit to the throne of grace. Think of the inexhaustible fulness
+treasured up in Christ. Think of the many precious promises of God to
+his children, and come with the spirit of a little child to present them
+before him.
+
+5. _Persevere in prayer._ If you are seeking for any particular object,
+which you know to be agreeable to the will of God, and your prayers are
+not heard, you may be sure of one of two things: (1.) _You have been
+asking amiss._ Something is wrong in yourself. Perhaps you have been
+selfish in your desires; you have not desired supremely the glory of
+God; you have not felt your dependence: you have not humbled yourself
+sufficiently to receive a blessing; or perhaps you regard iniquity in
+your heart, in some other way. Examine yourself, therefore, in all these
+particulars. Repent, where you find your prayers have been amiss. Bow
+very low before God, and seek the influences of his Spirit to enable you
+to pray aright. (2.) Or, _perhaps the Lord delays an answer for the
+trial of your faith_. Consider then the encouragements which he has
+given us to be importunate in prayer. In the eleventh chapter of Luke,
+our Lord shows us that our friends may be prevailed upon to do us a
+kindness because of our importunity, when they would not do it on
+account of friendship. And in the eighteenth chapter, he shows us that
+even an unjust judge may be persuaded by importunity to do justice.
+Hence he argues the importance of persevering in prayer; and adds with
+emphasis, "And shall not God avenge his own elect, which cry day and
+night unto him, _though he bear long with them_? I tell you he will
+avenge them speedily." Again; look at the case of the Syrophenician
+woman. She continued to beseech Jesus to have mercy on her, although he
+did not answer her a word. The disciples entreated Christ to send her
+away, because she troubled them with her cries; yet she persevered. And
+even when Christ himself told his disciples that he was only sent to the
+lost sheep of the house of Israel, and compared her to a dog seeking for
+the children's bread; yet, with all these repulses, she would not give
+up her suit; but begged even for the dog's portion--the children's
+crumbs. When by this means our Lord had sufficiently tried her faith, he
+answered her prayer. So likewise persevere in your prayers, and "in due
+time you shall reap, if you faint not!"
+
+ Your affectionate Brother.
+
+
+
+
+LETTER VI.
+
+_Temptation._
+
+ "Watch and pray, that ye enter not into temptation." MATT 26:41.
+
+
+MY DEAR SISTER,
+
+That there is an evil spirit, who is permitted to exert an influence
+upon the hearts of men, is abundantly evident from Scripture. This truth
+is referred to in the beginning of the gospel of Christ, where it is
+said Jesus went up into the wilderness, to be tempted of the devil. He
+is often represented in the Scriptures as the father of the wicked. "The
+tares are the children of the wicked one." "Thou child of the devil." He
+is also represented as putting evil designs into the hearts of men. "And
+Satan stood up against Israel, and provoked David to number Israel."
+"The devil having now put into the heart of Judas Iscariot, Simon's son,
+to betray him." "Ananias, why hath Satan filled thy heart, to lie to the
+Holy Ghost?" Wicked men are spoken of as being carried captive by him at
+his will. He is also represented as the adversary of the people of God,
+seeking to lead them into sin, and, if possible, to destroy them. "Your
+adversary, the devil, as a roaring lion, walketh about, seeking whom he
+may devour." These, and numerous other passages, which might be quoted,
+fully establish the fearful truth, that we are continually beset by an
+evil spirit, who is seeking, by every means in his power, to injure and
+destroy our souls.
+
+When we have to contend with an enemy, it is very important that we
+should know his character. From the Scriptures, we learn several
+characteristics of the great enemy of our souls.
+
+1. _He is powerful._ He has other fallen spirits at his command. Our
+Saviour speaks of the "fire prepared for the devil _and his angels_." He
+is called "prince of the world," "prince of darkness," and "the god of
+this world." All these titles denote the exercise of great power. He is
+also called _destroyer_; and is said to walk about, seeking whom he may
+devour. Indeed, so great was his power, and so mighty his work of ruin
+and destruction in this lost world, that it became necessary for the son
+of God to come into the world to destroy his works. "For this purpose
+was the Son of God manifested, that he might _destroy the works of the
+devil_."
+
+But, although he is powerful, yet his power is limited. This you see in
+the case of Job. No doubt, his malice would have destroyed that holy man
+at once. But he could do nothing against him till he was permitted; and
+then he could go no farther than the length of his chain. God reserved
+the life of his servant. And the apostle Jude speaks of the devils as
+being "reserved _in chains_, under darkness." But the objection arises,
+"As God is almighty, why is Satan permitted to exercise any power at
+all?" To this objection the Bible furnishes satisfactory answers. (1.)
+It is to try the faith of his children. This was the case with Job. The
+devil had slandered that holy man, by accusing him of serving God from
+selfish motives. By suffering Satan to take away all he had, the Lord
+proved this accusation to be false; and Job came out of the furnace,
+greatly purified. The apostle James says, "My brethren, count it all
+joy, when ye fall into divers temptations; knowing this, that the trying
+of your faith worketh patience." If the children of God were never
+tempted, they would never have an opportunity to prove the sincerity of
+their faith. But they have the blessed assurance, that God will not
+suffer them to be tempted above what they are able to bear, but will,
+with the temptation, also make a way to escape, that they may be able
+to bear it. (2.) Again; the devil is permitted to exercise his power,
+for the discovery of hypocrites and for the punishment of sinners.
+"These have no root, which for a while believe, and in time of
+temptation fall away." "But, if our gospel be hid, it is hid to them
+that are lost. In whom the god of this world hath blinded the minds of
+them that believe not."
+
+2. _He has much knowledge._ He knew the command of God to our first
+parents, and therefore tempted them to break it. When those that were
+possessed with devils were brought to Christ, they cried out, "We _know_
+thee, who thou art, the holy one of God." He has also a knowledge of the
+Bible; for he quoted Scripture, in his temptation of our Saviour. And as
+he has great experience in the world, he must have a great knowledge of
+human nature, so to be able to suit his temptations to the peculiar
+constitutions of individuals.
+
+3. _He is wicked._ "The devil sinneth from the beginning." He is called
+the _wicked one_; or, by way of eminence, "_The Wicked._" He is
+altogether wicked. There is not one good quality in his character.
+
+4. _He is crafty, and full of deceit and treachery._ He lays snares for
+the unwary. That he may the more readily deceive the people of God, he
+appears to them in the garb of religion. "Satan himself is transformed
+into an angel of light." In consequence of his cunning and craft, he is
+called the serpent.[C] He is also represented as deceiving the
+nations.[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 he
+told our first parents, to persuade them to disobey God. Hence our
+Saviour 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 hates
+everything that is good. He is continually bent on mischief. If his
+power were not restrained, he would introduce general disorder, anarchy
+and confusion, into the government of God. He loves to ruin immortal
+souls; and he takes delight in vexing the people of God. Hence he is
+called _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, so
+sly and artful, so false, and so malicious, it becomes us to be well
+acquainted with all his arts, that we maybe on our guard against them.
+The apostle Paul says, "For we are not ignorant of his devices." O, that
+every Christian could say so! How many sad falls would be prevented! I
+Will mention a few of the devices of Satan, which are manifest both from
+the Holy Scriptures, and from the experience of eminent saints who have
+been enabled to detect and distinguish his secret workings in their own
+hearts. It is the opinion of some great and good men, that the devil can
+suggest thoughts to our minds only through the _imagination_. This is
+that faculty of the mind by which it forms ideas of things communicated
+to it through the senses. Thus, when you see, hear, feel, taste, or
+smell anything, the image of the thing is impressed upon the mind by the
+imagination. It also brings to our recollection these images, when they
+are not present. It is thought to be only by impressing these images
+upon the imagination, that he can operate upon our souls. Hence, we may
+account for the strange manner in which our minds are led off from the
+contemplation of divine things, by a singular train of thought,
+introduced to the mind by the impression of some sensible object upon
+the imagination. This object brings some other one like it to our
+recollection, and that again brings another, until we wander entirely
+from the subject before us, and find our minds lost in a maze of
+intellectual trifling.
+
+Satan adapts his temptations to our peculiar tempers and circumstances.
+In youth, he allures us by pleasure, and bright hopes of worldly
+prosperity. In manhood, he seeks to bury up our hearts in the cares of
+life. In old age, he persuades to the indulgence of self-will and
+obstinacy. In prosperity, he puffs up the heart with pride, and
+persuades to self-confidence and forgetfulness of God. In poverty and
+affliction, he excites feelings of discontent, distrust, and repining.
+If we are of a melancholy temperament, he seeks to sour our tempers, and
+promote habitual sullenness and despondency. If naturally cheerful, he
+prompts to the indulgence of levity. In private devotion, he stands
+between us and God, prevents us from realizing his presence, and seeks
+to distract our minds, and drive us from the throne of grace. In public
+worship, he disturbs our minds by wandering thoughts and foolish
+imaginations. When we have enjoyed any happy manifestations of God's
+presence, any precious tokens of his love, then he stirs up the pride of
+our hearts, and leads us to trust in our own goodness, and forget the
+Rock of our salvation. Even our deepest humiliations he makes the
+occasion of spiritual pride. Thus we fall into darkness, and thrust
+ourselves through with many sorrows. If we have performed any
+extraordinary acts of self-denial, or of Christian beneficence, he stirs
+up in our hearts a vain-glorious spirit. If we have overcome any of the
+corruptions of our hearts, or any temptation, he excites a secret
+feeling of self-satisfaction and self-complacency. He puts on the mask
+of religion. Often, during the solemn hours of public worship, he
+beguiles our hearts with some scheme for doing good; taking care,
+however, that self be uppermost in it. When we are in a bad frame, he
+stirs up the unholy tempers of our hearts, and leads us to indulge in
+peevishness, moroseness, harshness, and anger, or in levity and
+unseemly mirth.
+
+There is no Christian grace which Satan cannot counterfeit. He cares not
+how much religious feeling we have, or how many good deeds we perform,
+if he can but keep impure and selfish motives at the bottom. There is
+great danger, therefore, in trusting to impulses, or sudden impressions
+of any kind. Such impressions _may be_ from the Spirit of God; but they
+may also be from Satan. The fact that your religious feelings are not
+produced by yourself, but that they arise in your mind in a manner for
+which you cannot account, is no evidence, either that they come from the
+Spirit of God, or that they do not. There are many false spirits, which
+are very busy with people's hearts. As before remarked, Satan sometimes
+appears to us like an angel of light. He is often the author of false
+comforts and joys, very much like those produced by the Holy Spirit. We
+are, therefore, directed to "try the spirits, whether they be of God."
+Nor is it certain that religious feelings are holy and spiritual because
+they come with texts of Scripture, brought to the mind in a remarkable
+manner. If the feeling is produced by the truth contained in the
+Scripture so brought to the mind, and is, in its nature, agreeable to
+the word of God, it may be a spiritual and holy affection. But if it
+arises from the application of the Scripture to your own case, on
+account of its being so brought to your mind, you may be sure it is a
+delusion of the devil. He has power to bring Scripture to your mind when
+he pleases, and he can apply it with dexterity, as you see in his
+temptations of the blessed Saviour. Our own hearts are exceedingly
+deceitful; and our indwelling corruptions will gladly unite with him in
+bringing false peace and comfort to our souls. Satan, no doubt, often
+brings the most sweet and precious promises of God to the minds of those
+he wishes to deceive as to their own good estate. But we must be
+satisfied that the promises belong to us, before we take them to
+ourselves. We have "a more sure word of prophecy," by which we are to
+try every impulse, feeling, and impression, produced upon our minds.
+Anything which does not agree with the written word of God does not come
+from him, for he "cannot deny himself."
+
+Satan manages temptation with the greatest subtlety. He asks so little
+at first, that, unless our consciences are very tender, we do not
+suspect him. If he can persuade us to parley, he perhaps leaves us for
+a while, and returns again, with a fresh and more vigorous attack. He is
+exceedingly persevering; and, if he can persuade us to give place to him
+at all, he is sure to overcome us at last.
+
+We are also liable to temptation from the world without, and from the
+corruptions of our own hearts within. "They that will be rich fall into
+temptation and a snare." The riches, honors, pleasures, and fashions, of
+this world, are great enemies to serious piety. "Every man is tempted
+when he is drawn away of his own lusts and enticed." Remaining
+corruption is the sorest evil that besets the Christian. The temptations
+of Satan alone would be light, in comparison with the inward conflict he
+is compelled to maintain against the lusts of his own heart. But the
+devil makes use of both these sources of temptation to accomplish his
+ends. The former he uses as outward enticements, and the latter act as
+traitors within. Thus you may generally find a secret alliance between
+the arch deceiver and the corruptions of your own heart. It is not sin
+to be tempted: but it is sin to give place to temptation. "Neither give
+place to the devil."
+
+The heart is very properly compared to a castle or fort. Before
+conversion it is in the possession of the great enemy of souls, who has
+fortified himself there, and secured the allegiance of all our moral
+powers. But when Jesus enters in, he "binds the strong man armed," and
+takes possession of the heart himself. Yet Satan, though in a measure
+bound, loses no opportunity to attempt regaining his lost dominion.
+Hence we are directed to "keep the heart _with all diligence_." Now we
+know how a castle, fort, or city, is kept in time of war. The first
+thing done is to _set a watch_, whose business is to keep constantly on
+the look out, this way and that way, to see that no enemy is approaching
+from without, and no traitor is lurking within. Hence we are so
+frequently exhorted to _watch_. "Watch and pray, that ye enter not into
+temptation." "Take heed, watch and pray; for ye know not when the time
+is." "And what I say unto you, I say unto all, Watch." "Watch ye, stand
+fast in the faith, quit you like men, be strong." "Continue in prayer,
+and watch _in_ the same, with thanksgiving." "Praying always, with all
+prayer and supplication in the Spirit, and _watching thereunto_ with all
+perseverance." "Let us watch and be sober." "Watch then _in all
+things_." "Watch _unto_ prayer." "Blessed is he that _watcheth_, and
+keepeth his garments, lest he walk naked, and they see his shame." "Set
+a watch, O Lord, before my mouth; keep the door of my lips." If we were
+in a house surrounded by a band of robbers, and especially if we knew
+there were persons in it who held a secret correspondence with them, we
+should be continually on our guard. Every moment we should be
+_watching_, both within and without. But such is the state of our
+hearts. Surely, no ordinary danger would have called forth from our Lord
+and his apostles such repeated warnings. We are directed to watch in
+_all things_. Keep a continual guard over your own heart, and over every
+word and action of your life. But there are particular seasons when we
+should set a _double watch_.
+
+1. We are directed to watch _unto_ prayer. When you approach the mercy
+seat, watch against a careless spirit. Suffer not your mind to be drawn
+away by anything, however good and important in itself, from the object
+before you. If the adversary can divert your mind on the way to that
+consecrated place, he will be almost sure to drive you away from it
+without a blessing.
+
+2. We are required to watch not only _unto_ but _in_ prayer. Satan is
+never more busy with Christians than when he sees them on their knees.
+He well knows the power of prayer; and this makes him tremble.
+
+ "Satan trembles when he sees
+ The weakest saint upon his knees."
+
+You should, therefore, with the most untiring vigilance, watch in prayer
+against all wandering thoughts and distraction of mind. You will often
+experience, on such occasions, a sudden and vivid impression upon your
+mind of something entirely foreign from what is before you. This is no
+doubt the temptation of Satan. If you are sufficiently upon your watch,
+you can banish it, without diverting your thoughts or feelings from the
+subject of your prayer, and proceed as though nothing had happened. But,
+if the adversary succeeds in keeping these wild imaginations in view, so
+that you cannot proceed without distraction, turn and beseech God to
+give you help against his wiles. You have the promise, that if you
+resist the devil he will flee from you. These remarks apply both to
+secret prayer and public worship.
+
+3. We have need of special watchfulness when we have experienced any
+comfortable manifestations of God's presence. It is then that Satan
+tempts us to consider the conflict over, and relax our diligence. If we
+give way to him, we shall bring leanness upon our souls.
+
+4. We have need of double watchfulness when gloom and despondency come
+over our souls; for then the adversary seeks to stir up all the perverse
+passions of the heart.
+
+5. Watch, also, when you feel remarkably cheerful. Satan will then, if
+possible, persuade you to indulge in levity, to the wounding of your
+soul, and the dishonor of religion.
+
+6. We have need of special watchfulness in prosperity, that we forget
+not God; and in adversity, that we murmur not at his dealings with us.
+
+7. Set a watch over your tongue, especially in the presence of the
+unconverted. "The tongue is a fire, a world of iniquity." David says, "I
+will keep my mouth with a bridle, while the wicked is before me." I do
+not mean that you should ever engage in any sinful conversation in the
+presence of Christians. I know some professors of religion will indulge
+in senseless garrulity among themselves, and put on an air of
+seriousness and solemnity before those whom they regard as unconverted.
+This they pretend to do for the _honor of Christ_. But Christ says, "Out
+of the abundance of the heart the mouth speaketh." God hates lip
+service. However, in the company of sinners and formal professors we are
+peculiarly exposed to temptation, and have need therefore to set a
+double guard upon our lips. A single unguarded expression from a
+Christian may do great injury to an unconverted soul.
+
+8. Watch over your heart when engaged in doing good to others. It is
+then that Satan seeks to stir up pride and vain-glory.
+
+9. Set a _double_ watch over your easily besetting sin. "Let us lay
+aside every weight, and the sin which doth so easily beset us." Most
+persons have some constitutional sin, which easily besets them. Satan
+takes the advantage of this infirmity, to bring us into difficulty.
+
+10. Finally, keep a constant watch over the _imagination_. Since this is
+the medium through which temptation comes, never suffer your fancy to
+rove without control. If you mortify this faculty of the soul, it may be
+a great assistance to your devotion. But, if you let it run at random,
+you will be led captive by Satan at his will. Strive, then, after a
+sanctified imagination, that you may make every power of your soul
+subservient to the glory of God.
+
+ Your affectionate Brother.
+
+
+
+
+LETTER VII.
+
+_Self-Denial._
+
+ "If any man will come after me, let him deny himself, and take up
+ his cross daily, and follow me."--LUKE 9:23.
+
+
+MY DEAR SISTER,
+
+The duty of self-denial arises from the unnatural relation which sin has
+created between us and God. The first act of disobedience committed by
+man was a setting up of himself in opposition to God. It was a
+declaration that he would regard his own will in preference to the will
+of his Creator. _Self_ became the supreme or chief object of his
+affections. And this is the case with all unregenerate persons. Their
+own happiness is the object of their highest wishes. They pursue their
+own selfish interests with their whole hearts. When anything occurs, the
+first question which arises in their minds is, "How will this affect
+_me_?" It is true, they may often exercise a kind of generosity towards
+others. But, if their motives were scanned, it would appear that
+self-gratification is at the bottom of it. The correctness of these
+assertions, no one will doubt, who is acquainted with his own heart. All
+unconverted persons live for themselves. They see no higher object of
+action than the promotion of their own individual interests. The duty in
+question consists in the denial of this disposition. And a moment's
+attention will show that nothing can be more reasonable. No individual
+has a right to attach to himself any more importance than properly
+belongs to the station he occupies in the grand scale of being, of
+which God is the centre. It is by this station that his value is known.
+If he thinks himself of more consequence than the place he occupies will
+give him, it leads him to seek a higher station. This is pride. It is
+setting up the wisdom of the creature in opposition to that of the
+Creator. This was probably the origin of the first act of disobedience.
+Satan thought himself entitled to a higher station in the scale of being
+than God gave him; therefore, he rebelled against the government of the
+Most High This act of rebellion was nothing more than setting up his own
+selfish interests against the interests of the universe. And what would
+be the consequence, if this selfish principle were carried out in the
+material universe? Take, for example, our own planetary system. If every
+planet should set up an interest separate from the whole, would they
+move on with such beautiful harmony? No; every one would seek to be a
+sun. They would all rush towards the common centre, and universal
+confusion would follow. God is the sun and centre of the moral universe,
+and the setting up of private individual interests as supreme objects of
+pursuit, if permitted to take their course, would produce the same
+general confusion. This it has done, so far as it has prevailed. Its
+tendency is to create a universal contention among inferior beings for
+the throne of the universe, which belongs to God alone. But, the
+interests of God, if I may be allowed the expression, are identified
+with the highest good of his intelligent creation. Hence we see the
+perfect reasonableness of the first commandment, "Thou shalt have no
+other gods before me." There can be no selfishness in this, because the
+best interests of the universe require it. But, by pursuing our own
+selfish interests as the chief good, we make a god _of self_.
+
+The religion of Jesus Christ strikes at the root of this selfish
+principle. The very first act of the new-born soul is a renunciation or
+giving up of self--the surrender of the whole soul to God. The entire
+dedication which the Christian makes of himself--soul, body and
+property--to the Lord, implies that he will no longer live to himself,
+but to God. "Present your bodies, a living sacrifice, holy and
+acceptable unto God." "For none of us liveth to himself." "They which
+live, should not henceforth live unto themselves, but unto him which
+died for them and rose again." "Whether therefore ye eat or drink, or
+_whatsoever ye do_, do all _to the glory of God_." Self-denial is, then,
+an entire surrender of our own wills to the will of God. It is an
+adoption of the revealed will of God as the rule of duty; and a
+steadfast, determined, and persevering denial of every selfish
+gratification which comes between us and duty. It is a seeking of the
+glory of God and the good of our fellow-creatures, as the highest object
+of pursuit. In short, it is to "love the Lord our God with all our
+heart, soul, might, mind and strength, and our neighbor as ourselves."
+
+By carrying out this principle, in its application to the feelings,
+desires, and motives of the heart, and the actions of the life, we learn
+the practical duty of self-denial. This is a very important matter; for
+the Scriptures most fully and clearly cut off all hope for such as are
+destitute of the true spirit of self-denial. Let us hear what our
+blessed Lord and Master says upon this subject. "He that loveth father
+or mother more than me, is not worthy of me; and he that loveth son or
+daughter more than me, is not worthy of me." "If any man will come after
+me, let him _deny himself_, and take up his cross and follow me. For,
+whosoever will save his life shall lose it; and whosoever will lose his
+life for my sake shall find it." "If any man come to me, and hate not
+his father and mother, and wife and children, and brethren and sisters,
+yea, and his _own life_ also, he _cannot be my disciple_." "He that
+loveth his life, shall lose it; and he that hateth his life in this
+world shall keep it unto life eternal." "If thy right eye offend thee,
+(or cause thee to offend,) pluck it out and cast it from thee." _We must
+follow Christ._ Here we are taught that, unless we put away all
+self-seeking, and willingly surrender the dearest objects of our
+affections on earth, yea, and _our own lives also_, if need be, we have
+no claim to the character of disciples of Christ. The glory of God and
+the general good must be our ruling principle of action; and we must not
+gratify ourselves in opposition to the will of God, or the interest of
+our fellow-beings. Every action must be brought to this test. Here is
+heart-work and life-work. Self must be denied in all our spiritual
+feelings, and in all our devotions, or they will be abominable in the
+sight of God. Here is work for self-examination. Every exercise of our
+minds should be tried by this standard. Again; we must deny self in all
+our conduct. And here we have the examples of many holy men, recorded in
+Scripture, with a host of martyrs and missionaries, but especially of
+our Lord himself, to show what influence the true spirit of self-denial
+exerts upon the Christian life. In the passage quoted above, our Lord
+expressly declares that, in order to be his disciples, we must _follow_
+him. And how can this be done, but by imitating his example? He was
+willing to make _sacrifices_ for the good of others. He led a life of
+toil, hardship, and suffering, and _gave up his own life_, to save
+sinners. His immediate disciples did the same. They submitted to
+ignominy, reproach, suffering, and death itself, for the sake of
+promoting the glory of God, in the salvation of men. Cultivate, then,
+this spirit. Prefer the glory of God to everything else. Prefer the
+general good to your own private interest. Be willing to make personal
+sacrifices for the benefit of others. Carry this principle out in all
+your intercourse with others, and it will greatly increase your
+usefulness. It will also really promote your own interest and happiness.
+There is nothing which renders a person so amiable and lovely, in the
+sight of others, as disinterested benevolence. Think no sacrifice too
+great to make, no hardship too painful to endure, if you can be the
+means of benefiting perishing souls. Remember, it was for this that
+Jesus gave up his life; and he requires you to be ready to give up
+everything you have, and even life itself, if the same cause shall
+require it.
+
+But let me caution you against placing self-denial chiefly in outward
+things. We are not required to relinquish any of the comforts and
+enjoyments of this life, except when they come in competition with our
+duty to God and our fellow-creatures. "Every creature of God is good,
+and nothing to be refused, if it be received with thanksgiving;" and
+godliness has the promise of this life as well as of that which is to
+come. The religion of some people seems to consist chiefly in denying
+themselves of lawful enjoyments; and you will find them very severe and
+censorious towards others, for partaking freely and thankfully of the
+bounties of God's providence. This, however, is but a species of
+self-righteous mockery, characterized by Paul as a voluntary humility.
+Instead of being self-denial, it is the gratification of self in
+maintaining an appearance of external sanctity. It may, however, be not
+only proper, but obligatory upon us, to sacrifice these lawful
+enjoyments, when we may thereby promote the interests of Christ's
+kingdom; which requires the exercise of a self-sacrificing spirit.
+
+ Your affectionate Brother.
+
+
+
+
+LETTER VIII.
+
+_Public and Social Worship, and Sabbath Employments._
+
+ "Not forsaking the assembling of ourselves together."--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 exclusively
+for the service of God, we may argue the propriety of assembling
+together, to acknowledge and worship him in a social capacity. God has
+made us social beings; and all the institutions of his appointment
+contemplate us as such. The public worship of the Sabbath is
+preeminently 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 the
+organization of the Jewish church, we find that God did actually
+establish a regular system of public worship. An order of men was
+instituted whose special business was to conduct the public worship of
+God. After the return of the Jews from captivity, social meetings, held
+every Sabbath, for public religious worship, became common all over the
+land. They were called _synagogues_.[I] Although we have no particular
+account of the divine origin of these assemblies, yet they were
+sanctioned by the presence of Christ, who often took part in the public
+exercises.
+
+Under the gospel dispensation, the plan of synagogue worship is
+continued, with such modifications as suit it to the clearer and more
+complete development of God's gracious designs towards sinful men. A new
+order of men has been instituted, to conduct public worship and teach
+the people. As religion consists very much in the exercise of holy
+affections, God has appointed the preaching of the Word as a suitable
+means for stirring up these affections. Our desires are called forth,
+our love excited, our delight increased, and our zeal inflamed, by a
+faithful, earnest, and feeling representation of the most common and
+familiar truths of the Bible, from the pulpit. It is evident, then,
+that the private reading of the best books, though highly useful, cannot
+answer 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 and
+propriety of a public acknowledgment of God, by a community, in their
+social capacity.
+
+4. This duty is enforced by the example of holy men of old; but
+especially of Christ and his apostles. David took great delight in the
+public worship of God's house. "My soul thirsteth for thee; my flesh
+longeth for thee in a dry and thirsty land, where no water is, to see
+thy power and glory, _so as I have seen thee in the sanctuary_." "_I
+went into the sanctuary_ of God; then understood I their end." "Lord, _I
+have loved the habitation of thy house_, and the place where thine honor
+dwelleth." "_I went with them to the house of God_, with the voice of
+joy and praise, with a multitude that kept holy day." "We took sweet
+counsel together, _and walked to the house of God in company_." "_I will
+dwell in the house of_ the Lord forever." "One thing have I desired of
+the Lord, that will I seek after; that I may _dwell in the house of the
+Lord all the days of my life_, to behold the beauty of the Lord, and to
+inquire in his temple." Such were the feelings of the man who has
+expressed, in strains of sweetest melody, the experience of Christians
+in all ages. Delight in the worship of God's house may be regarded as
+one of the tokens of the new birth. If you are destitute of this
+feeling, you have reason to form sad conclusions respecting the
+foundation of your hopes. But, the example of Jesus is very clear on
+this point. "And he came to Nazareth, where he had been brought up, and,
+_as his custom was_, he went into the synagogue on the Sabbath day, and
+stood up for to read." From this it appears that Jesus, even before
+entering upon his ministry, was in the habit of attending regularly upon
+the public worship of God in the synagogue of Nazareth, where he had
+been brought up. This was the first time he had been there, after the
+commencement of his ministry; yet he went into the synagogue on the
+Sabbath day, _as his custom was_; evidently showing that he had always
+been in the habit of doing so. Again; after the crucifixion of our Lord,
+we find the disciples regularly assembling together upon the _first day
+of the week_, which is the Christian Sabbath. And Jesus himself honored
+these assemblies by his presence, after his resurrection. That this
+practice continued to be observed by the churches founded by the
+apostles, is evident, from the frequent allusions to it in the Acts, and
+in the writings of Paul. Paul preached at Macedonia upon the first day
+of the week, when the disciples came together to break bread. In the
+sixteenth chapter of his first epistle to the Corinthians, he gives
+directions for taking up collections for the poor saints _on the first
+day of the week_; which evidently means the time when they were in the
+habit of meeting for public worship. And in the eleventh chapter of the
+same epistle, he tells them how to regulate their conduct when they
+"_come together in the church_." Again; he exhorts the Hebrews _"not to
+forsake the assembling of themselves together_." From all these
+passages, I think the inference is plain, that, under the direction of
+the apostles, the public worship of God, upon the Sabbath, was observed
+in the primitive churches. And this is confirmed by the fact, that the
+same practice has since been uniformly observed by the church in all
+ages.
+
+From the foregoing arguments I draw the following conclusions: 1. It is
+the imperative duty of every person to attend regularly upon the public
+worship of God, unless prevented by circumstances beyond his control.
+God has appointed public worship, consisting of devotional exercises and
+the preaching of his Word, as the principal means of grace, for edifying
+his people, and bringing lost sinners to himself. We cannot, therefore,
+excuse ourselves for not waiting upon these means; nor can we expect the
+blessing 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 and
+formal pastor, provided he preaches the essential doctrines of the
+gospel. If he denies any of these, his church becomes the synagogue of
+Satan, and therefore no place for the child of God. This conclusion is
+drawn from the practice of Christ himself. He attended habitually upon
+the regularly constituted public worship of the Jews, although there
+appears to have been scarce any signs of spiritual worship among them.
+The Scriptures were read--the truth was declared; yet all was cold
+formality--a mere shell of outside worship.
+
+3. No person, who neglects public worship upon the Sabbath, when it is
+in his power to attend, can expect a blessing upon his soul. When
+preaching is of an ordinary character, and not very full of instruction,
+or when the manner of the preacher is disagreeable, people are
+frequently tempted to think they can improve their time better at home,
+in reading, meditation, and prayer. But this is a very great mistake,
+unless they can spend the Sabbath profitably without the presence of
+God. If, as I think I have already shown, it is the _duty_ of every one
+to attend upon the regularly instituted public worship of the Sabbath,
+when we neglect it we are out of the way of duty. And God will never
+bless us in the neglect of any positive duty, even if our whole time be
+spent upon our knees. Remember, this is the condition of the promise,
+"_If ye abide in me, and my words abide in you_, ye shall ask what ye
+will, and it shall be done unto you." When, therefore, we are living in
+sin, or in the neglect of duty, (which is the same thing,) God will not
+hear our prayers. "If I regard iniquity in my heart," says the psalmist,
+"the Lord will not hear me." Again; it is the regular ministration of
+his word in the sanctuary, that God most eminently blesses for the
+growth of Christians and the conversion of sinners. And when the
+appointed means of grace are slighted, can any one expect the blessing
+of God? Will he bless the means which you have devised, and preferred to
+those of his own appointment? Do not, then, neglect the habitual and
+regular attendance upon the public worship of God, whenever there is a
+properly conducted assembly of orthodox Christians within your reach. I
+would not dare neglect this, even if the reading of a sermon were
+substituted for preaching.
+
+Having, as I think, proved the obligation to attend public worship, I
+will now notice a few particulars respecting the performance of the
+duty.
+
+1. _Attend on the stated ministrations of your pastor._ If there is more
+than one church professing your own sentiments, in the place where you
+reside, select the pastor who is most spiritual, and will give you the
+best instruction. But, when you have made this selection, consider
+yourself bound to wait on his ministry. Do not indulge yourself in going
+from place to place, to hear this and that minister. This will give you
+"_itching ears_" and cultivate a love of novelty, and a critical mode of
+hearing, very unfavorable to the practical application of the truth to
+your own soul. If you wish to obtain complete views of truth, if you
+wish your soul to thrive, attend, as far as possible, upon _every_
+appointment of your pastor. Every minister has some plan. He adapts his
+preaching to the peculiar state of his own people, and frequently
+pursues a chain of subjects in succession, so as to present a complete
+view of the great doctrines of the Bible. Whenever you absent yourself,
+you break this chain, and lose much of your interest and profit in his
+preaching. I do not say but on special occasions, when some subject of
+more than visual importance is to be presented at another place, it may
+be proper for you to leave your own church. But, in general, the
+frequent assistance which most pastors receive from strangers will
+furnish as great variety as you will find profitable.
+
+2. _Be punctual in attending at the stated hour of public worship._
+This, though of great importance, is sadly neglected by most
+congregations. Punctuality is so necessary in matters of business, that
+a man is hardly considered honest, when he fails to meet his friend at
+the hour of engagement. And why should it be thought of less consequence
+to be exact and punctual in our engagements with God than with man? The
+person, 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 the
+place, time, and employment. "God is greatly to be feared _in the
+assembly of his saints_, and to be had in reverence of all them that are
+about him." Always calculate to be seated in the sanctuary a few minutes
+before the time appointed for the commencement of worship. As precious
+as time is, it would be much better to lose a few moments, than to do so
+much injury. But this time need not be lost. You require a little time,
+after entering the house of God, to settle your mind, and to lift your
+soul, in silent prayer, to God for his blessing.
+
+3. Several things are necessary to be observed, in order to wait upon
+God, in the sanctuary, in a proper manner:--(1.) _Go to the house of God
+with a preparation of heart._ First visit your closet, and implore the
+influences of the Holy Spirit, to prepare your heart for the reception
+of the truth, and to bless it to your own soul and the souls of others;
+and, if possible, go immediately from your closet to the house of
+worship. On the way, shut out all thoughts except such as are calculated
+to inspire devotional feelings; and, if in company, avoid conversation.
+Whatever may be the nature of such conversation, it will be very likely
+to produce a train of thought which will distract and disturb your mind
+during public worship. (2.) When you approach the house of worship,
+remember that God is there in a peculiar manner. He has promised to be
+where two or three shall meet in his name. It is in the _assembly of his
+saints_, that he makes known the power of his Spirit. As you enter his
+house, endeavor to realize the solemnity of his presence, and walk
+softly before him. Avoid carelessness of demeanor, and let your
+deportment indicate the reverence due to the place where "God's honor
+dwelleth." "Keep thy foot, when thou goest to the house of God." But,
+above all, avoid that indecent practice of whispering and conversation
+in the house of God. Before service commences, it unfits the mind for
+the solemn employments in which you are about to engage. After the
+congregation is dismissed, it dissipates the impression received. When
+seated in the place of worship, set a watch over the senses, that your
+eyes and ears may not cause your mind to wander upon forbidden objects.
+There is great danger that the attraction of persons, characters and
+dress, may dissipate every serious thought with which you entered the
+sanctuary. By this means, you will lose the benefit of the means of
+grace, and bring leanness upon your soul. Again; set a watch over your
+imagination. This is a time when Satan is particularly busy in diverting
+the fancy; and, unless you are doubly watchful, he will lead away your
+mind, by some phantom of the imagination, before you are aware of it.
+Keep these avenues of temptation guarded, and seek to bring yourself
+into a prayerful frame of mind, that you may be suitably affected by the
+various exercises of public worship.
+
+4. _Unite in spirit with the devotional part of the service._ "God is a
+Spirit; and they that worship him must worship in spirit and in truth."
+Be particularly careful that you do not mock God in singing. This part
+of worship, I fear, is too often performed in a heartless manner. Try to
+sing with the _spirit_, as well as the understanding. And whenever you
+come to anything in the language of the psalm or hymn which you cannot
+adopt as your own, omit it. If you sing before him what you do not
+_feel_, you lie to him in your heart. And you know, by the terrible
+example 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, when
+they suit your case, and yet bearing in mind the various subjects of
+petition, which relate to the congregation and the world. In all the
+exercises of public worship, labor and strive against wandering
+thoughts. This is the time when Satan will beset you with all his fury.
+Now you must be well armed, and fight manfully. Be not discouraged,
+though you may be many times foiled. If you persevere in the strength of
+Jesus, you will come off conqueror at last.
+
+5. "Take heed _how_ you hear." (1.) Consider the speaker as the
+ambassador of Christ, sent with a message from God to yourself. For such
+truly is every evangelical minister of Christ. (2.) Diligently compare
+the doctrines, which you hear from the pulpit, with the Holy Scriptures,
+and receive nothing which does not agree with them. The figure used in
+the passage referred to, (2 Cor. 5:20,) is borrowed from the practice of
+one government sending a person on a particular errand to another. The
+analogy in this case, however, does not hold good throughout. It is like
+a sovereign sending an ambassador to persuade rebels against his
+government to submit to him, and accept of pardon. But, in such a case,
+it would be possible, either for some person, who was not sent, to
+deliver a false message in the name of the king, or for one who was
+really sent, to deliver a different message from the one sent by him. So
+it is in relation to preachers of the gospel. There are many, whom
+Christ has never sent, who are spreading abroad lies over the land; and
+there are others, really sent by Christ, who have, in some respects,
+misapprehended his meaning, and therefore do not deliver his message
+just as he has directed. But, our blessed Lord, foreseeing this, has
+wisely and kindly given us a _check book_, by which we may discover
+whether those who speak in his name tell the truth. Hence we are
+commanded to "search the Scriptures," and to "try the spirits, whether
+they be of God." And the Bereans were commended as more noble, because
+they searched the Scriptures daily, to know whether the things preached
+by the apostles were so. If, then, they were applauded for trying the
+preaching of the apostles by the word of God, surely we may try the
+preaching of uninspired men by the same standard. (3.) Beware of a
+fault-finding spirit. There are some persons, who indulge such a habit
+of finding fault with preaching, that they never receive any benefit
+from it. Either the matter of the sermon, the apparent feeling of the
+preacher, or his style and manner of delivery, does not suit them, and
+therefore they throw away all the good they might have obtained from his
+discourse. Remember that preachers of the gospel are but men. So weak
+are they, that the apostle compares them to "earthen vessels." Do not,
+then, expect perfection. Bear with their infirmities. Receive their
+instructions as the bread which your heavenly Father has provided for
+the nourishment of your soul. Do not ungratefully spurn it from you.
+What would you think, to see a child throwing away the bread his mother
+gives him, because it does not suit his capricious notions? Surely, you
+would say he did not deserve to have any. But, if your minister is cold
+and formal, and does not exhibit the truth in a clear, pointed, and
+forcible manner to the conscience, mourn over the matter in secret,
+before God. You will do no good by making it a subject of common
+conversation. It will lead to the indulgence of a censorious spirit, to
+the injury of your own soul, and the wounding of the cause of Christ. If
+you speak of it at all, let it be in a spirit of tender concern for the
+welfare of Zion, to some pious friends, who will unite with you in
+praying for your pastor. You recollect the conversion of Dr. West,[J]
+in answer to the prayers of two pious females. So you may be
+instrumental in reviving the heart of your pastor. (4.) _Hear with
+self-application._ From almost any passage in the Bible the Christian
+may draw a practical lesson for himself. Some truths may not be
+immediately applicable to your present circumstances; but they are,
+nevertheless, calculated to affect your heart. Even a sermon, addressed
+exclusively to impenitent sinners, is calculated to rouse up the most
+intense feelings of the Christian's soul. It reminds him of the
+exceeding wickedness of his past life; it shows him what an awful gulf
+he has escaped; it leads him to mourn over his ingratitude; and it calls
+forth his prayers and tears in behalf of perishing sinners. Strive to
+bring home the truth, so far as it is applicable to yourself, in the
+most searching manner. Examine your own heart diligently, that you lose
+nothing which belongs to you. (5.) _Do not hear for others._ Let every
+one make his own application of the truth. Many persons are so intent on
+finding garments for others, that they lose their own. (6.) _Hear with a
+prayerful frame of mind._ If any part of the discourse is intended for
+professors of religion, let your heart continually ascend to God, for
+the Holy Spirit to apply it to your own heart, and to the heart of every
+Christian present. If any part of it is designed for impenitent sinners,
+let your soul put forth an agony of prayer, that it may be blessed for
+their conversion. (7.) _Remember and practise what you hear._ This is of
+great importance; and, unless you attend to it, every other direction
+will be of little avail.
+
+ [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 for
+prayer _ten days_ in succession before the outpouring of the Holy Spirit
+on the day of Pentecost. When the apostles returned from before the
+council, they held a prayer-meeting, and the place was shaken where they
+were assembled. When Peter was imprisoned, the church assembled for
+prayer _in the night_; and an angel delivered him out of the prison. We
+read of a place by the river side, where prayer was "wont to be made."
+And at Miletus, Paul attended a precious prayer-meeting with the elders
+of the church of Ephesus. These meetings have been maintained among
+evangelical 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 in
+this way, I see not how vital piety can exist in a church. The feelings
+of a lively Christian will lead him to the place where prayer is "wont
+to be made." But it will not do to follow our feelings at all times,
+because they are variable. Be governed in everything by religious
+principle. If there are prayer-meetings in the place where you reside,
+make it a matter of conscience to attend them. Let no slight excuse keep
+you from the house of prayer. Especially, never let company prevent your
+attendance upon these meetings. There is a time for visiting; but to
+prefer the company of mortals to that of the living God is most unwise;
+and if but two or three are really met for the purpose of holding
+communion with Christ, they have his promise that he will be with them.
+In relation to punctuality, preparation, watchfulness, &c., the remarks
+already made in relation to public worship apply with equal force to
+social prayer-meetings.
+
+But, in addition to the ordinary prayer-meetings, I would recommend to
+you always to attend a praying circle of females. Female prayer-meetings
+have often been blessed to the reviving of God's work; and if, by the
+grace of God, you are enabled to offer up the prayer of faith, your
+influence may thus be felt to the remotest parts of the earth.
+
+In relation to the duties of that portion of the holy Sabbath not
+employed 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 the
+example of Christ, so far as it is applicable to the station we hold in
+his kingdom. If we examine his life, we shall find that the love of
+souls was everywhere predominant. It was for this that he condescended
+to be made flesh, and dwell among us. It was for this that he labored
+and toiled. For this he suffered, bled, and died. If we can, in any
+manner, be instrumental in saving souls, the love of Christ must
+constrain us to _do what we can_. If we have not his Spirit, we are none
+of his. No one, with the love of Jesus burning in his breast, can look
+upon dying sinners around him, without feeling anxious to do something
+for their salvation. The Sabbath school opens a wide field of
+usefulness. Here every Christian, male and female, may become the pastor
+of a little flock. Such, truly, is the relation between a Sabbath school
+teacher and his class. He is appointed to watch for their souls. This is
+no ordinary office. It is one of high responsibility. The Sabbath school
+teacher becomes an ambassador of Christ to the little flock entrusted to
+his care. Every one of their souls is worth more than the world.
+
+I shall offer no argument to persuade you to engage in this work,
+because I know your heart is in it, and I cannot see how any Christian
+can need urging to such a delightful employment. I only wish to stir up
+your zeal in the cause, and give a few plain and practical directions
+respecting this highly important duty. In doing this, it is necessary to
+consider the end and object of Sabbath school instruction. This is
+nothing less than the conversion of the children, and their subsequent
+preparation for usefulness in the church of Christ. To this end, three
+things are indispensably requisite: 1. That the children should have a
+clear and distinct knowledge of those great though simple truths of
+God's word, which teach them their lost and ruined condition by nature,
+and the way of salvation revealed in the gospel. Without this, they
+cannot become the subjects of renewing grace; for this work is carried
+on in the heart, through the instrumentality of God's word. These truths
+must, therefore, be so illustrated, simplified, and brought down to
+their 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 the
+Holy Spirit should apply the truth to their consciences, and incline
+them to embrace it. For even young sinners are so depraved that they
+will not listen to the most tender and melting invitations of God's
+word, nor accept the offers of mercy and salvation in the gospel, until
+their dispositions are changed by the power of the Holy Ghost.
+
+3. To prepare them to become laborers in the vineyard of the Lord, it is
+not only necessary that they should be converted, but that they should
+_grow_ in _grace_, and in the _knowledge_ of our Lord Jesus Christ. I
+have already shown what an intimate connection there is between high
+spiritual attainments and eminent usefulness, and between a knowledge of
+truth and the work of sanctification in the heart. But energy of mind,
+and habits of deep thought and close study, are of great importance, as
+talents to be employed in the service of God. These must also be
+cultivated in the Sabbath school.
+
+Let it, then, become a subject of anxious inquiry how you may be
+instrumental in promoting these several objects, so necessary to the
+great end you have in view. In this matter, the following directions may
+be of service to you:--
+
+1. _Labor to obtain a clear, full, and discriminating view of gospel
+truth yourself._ This is indispensable, if you would impress the same
+upon the minds of others. If your general views of truth are obscure,
+indefinite, and unsatisfactory to yourself, your instructions will be of
+the same character.
+
+2. _Study to become skilful in the sacred art of so communicating divine
+truth to children, that they will understand it._ Little as this may be
+esteemed, it is one of the most valuable talents you can possess. I know
+of no other which females can so profitably employ in the service of
+Christ. On this subject, I will offer the following suggestions:--
+
+(1.) _Study the juvenile mind._ Observe the principles by which it is
+developed and called forth into action. See how you can apply these
+principles to effect the object in view. Be familiar with children.
+Become acquainted with their language and modes of thinking; and strive
+to adapt yourself to their capacities.
+
+(2.) _Use such helps as you can obtain._ There are many works published
+on the subject of education, which develop important principles, of
+great use in communicating knowledge to the young. Some of these are
+especially designed for Sabbath school teachers. Study them with
+diligence; treasure up all useful hints, and apply them in practice.
+
+(3.) _Aim at drawing out the minds of the children, and teaching them to
+study and think, with clearness and precision, for themselves._ There is
+a great difference between _conversing with_ children and _talking to_
+them. By the former, you call their minds into exercise, and get hold of
+their feelings. Thus you will secure their attention. But the latter
+will be much less likely to interest them; for, being the recipients of
+thought, instead of thinking for themselves, they participate less in
+the exercise. By engaging them in conversation, and leading that
+conversation in the investigation of truth, you teach them to _think_.
+The mental discipline which this calls forth, is a matter of no small
+consequence. It may have an important bearing upon their whole future
+characters.
+
+If we simply explain to a child the meaning of a passage of Scripture,
+the whole benefit lies in the instruction he receives at the time. But,
+if we show him practically how to ascertain the meaning himself, and
+bring him under the mental discipline which it requires, we give him a
+kind of key to unlock the meaning of other passages. By an ingenious
+mode of catechizing, children's minds may be led to perceive and
+understand almost any truth, much more distinctly and clearly than by
+any direct explanation which, a teacher can make. By _catechizing_, I do
+not mean the repeating of _catechisms_; but the calling out of their
+minds upon any Scripture truth that may be before them, by a series of
+simple questions, leading them to see the truth as though they had
+discovered it themselves.
+
+This is a subject well worthy of your prayerful attention. Remember that
+you are dependent upon the Holy Spirit for the proper direction of the
+powers of your mind. Pray, then, for clearness of perception, and
+discrimination of judgment, that you may understand the truth; and for
+skill to communicate it to your class. Study every Sabbath school lesson
+in your closet, with these ends in view. Persevere in your efforts till
+you become mistress of the art of teaching.
+
+3. _Let your own heart be affected with the truth you are endeavoring to
+teach._ Upon this, so far as your instrumentality is concerned, greatly
+depends your success. Unless you _feel_ the force of the truth yourself,
+it will be very difficult for you to convince the children that you are
+in earnest. While preparing the lesson, in your closet, try to obtain a
+realizing sense of the personal interest which you and your class have
+in the subject you are contemplating. See what bearing it has upon your
+and their eternal destiny; and pray for the Holy Spirit to impress it
+powerfully upon your heart. Always, if possible, spend a little season
+in your closet, as an immediate preparation for the duties of the
+Sabbath school. Get your heart refreshed, in view of the practical truth
+contained in the lesson; and go before your class deeply impressed with
+its solemn import.
+
+4. _Make a personal application of the practical truths contained in the
+lesson_; and embrace frequent opportunities of conversing separately and
+privately with every one of your scholars, in regard to their religious
+feelings. If they give no evidence of piety, explain to them the duty of
+immediate repentance and submission to God, and urge them to perform it
+without delay. Do this, under the solemn impression that it _may_ be
+your last opportunity, and that you will soon meet them at the
+judgment-seat of Christ.
+
+If you have reason to believe their hearts have been renewed, show them
+the importance of high spiritual attainments. Urge upon them the duties
+of watchfulness, self-examination, studying the Scriptures, and prayer.
+Show them also the necessity of carrying out their religion into every
+action of their lives. Show them that the design of religion is to make
+them better; to give them better dispositions; to keep them humble; and
+make them more amiable, obedient, and dutiful in everything. Teach them
+also the great importance of improving their minds, while young, to fit
+them for the service of Christ. You may have before you some future
+Harriet Newell, or Mrs. Judson, who may willingly surrender all the
+comforts of this life to carry the glad tidings of salvation to the
+benighted heathen.
+
+5. _Be earnest and importunate for the Holy Spirit to bless your
+labors._ Without this, all your efforts will be in vain. Feel
+continually that you are but an instrument in the hand of God; and that
+all your success must depend upon him. Yet he _has promised_ to give
+his Holy Spirit to them that ask him. Let no day pass without presenting
+before the throne of grace every individual of your class: endeavor to
+remember as particularly as possible the peculiar circumstances and
+feelings of each. Visit them as often as you can; and, if possible,
+persuade them to meet with you once a week for prayer. But make no
+effort in your own strength. Search well your motives, and see that
+self-seeking has no place in your heart. If you seek the conversion of
+your class, that you may be honored as the instrument, you will be
+disappointed. _God must be glorified in all things._
+
+II. There are also duties that we owe to God, _in private_, which ought
+to occupy a portion of the holy Sabbath. In the present age, when so
+much of the Lord's day is spent in attendance upon public worship and
+the Sabbath school, there is danger that secret communion with God will
+be neglected; and thus, like the tree with a worm at its root, the soul
+will wither under the genial rain and sunshine of the gospel. With a few
+practical directions on this point, I shall close this letter.
+
+1. _Spend as large a portion as possible of the intervals of public
+duties in your closet._ The time thus spent should be employed
+principally in the devotional reading of the Holy Scriptures;
+meditation, for the purpose of getting your own heart affected with
+divine truth; self-examination, and prayer. If you have very much time
+to spend in this way, you may employ a part of it in reading some
+devotional book; but I think our reading on the Sabbath should be
+principally confined to the Scriptures. But _prayer_ should be frequent,
+and mingled with everything.
+
+2. _Spend no part of the Lord's day in seeking your own ease or
+pleasure._ We are required to turn away our feet from finding our own
+pleasure on God's holy day. All our time is the Lord's; but the Sabbath
+is his in a peculiar manner. On other days of the week he allows us to
+do _our own_ work. But on this day we must do _his work only_. There is
+no room, then, for the indulgence of idleness, indolence, or sloth, upon
+the Sabbath. The duties of this holy day are such as to require the
+active and vigorous exercise of all our faculties. That you may not,
+then, be tempted to indulge in sloth, use every means in your power to
+promote a lively state of your bodily energies. Make all your
+preparations on the afternoon of Saturday. Spend a portion of the
+evening in devotional exercises, for the purpose of banishing the world
+from your mind, and bringing it into a heavenly frame; and retire to
+rest at an early hour. By this means, your animal powers will be
+refreshed, and you will be prepared early to meet the Lord, on the
+approach of his holy morning.
+
+3. _Watch over your thoughts._ The Sabbath is a season when Satan is
+exceedingly busy in diverting our thoughts from holy things. Evil
+thoughts also proceed from our own depraved hearts. But the Lord's day
+is as really profaned by vain and worldly thoughts, as by the labor of
+our bodies. O, if we could realize this, how much food should we find
+for bitter repentance in the thoughts of a single Sabbath! Strive, then,
+to "bring into captivity every thought to the obedience of Christ." "I
+hate vain thoughts," says the Psalmist; "but thy law do I love."
+
+4. _Set a guard over your lips._ Conversing about the affairs of the
+world, is a direct breach of the holy Sabbath. But we are not only
+required to refrain from worldly and vain conversation, but from
+speaking _our own words_. All unprofitable conversation, even though it
+be about the externals of religion, should be avoided. It has a tendency
+to dissipate the mind, and to remove any serious impressions which the
+truth may have made. Our thoughts should be fixed on divine things, and
+our conversation should be heavenly. We are not only required to refrain
+from finding our own pleasure, speaking our own words, and doing our own
+ways; but we are to "call the Sabbath a delight, the holy of the Lord,
+honorable." And so will every one regard God's holy day, who lives in
+the lively exercise of spiritual affections.
+
+ Your affectionate Brother.
+
+
+
+
+LETTER IX.
+
+_Meditation._
+
+ "Meditate upon these things."--1 TIM. 4:15.
+
+
+MY DEAR SISTER:
+
+The subject of this letter is intimately connected with that of the
+last; and in proportion to your faithfulness in the duty now under
+consideration, will be your interest in the word and worship of God.
+Religious meditation is a serious, devout and practical thinking of
+divine things; a duty enjoined in Scripture, both by precept and
+example; and concerning which, let us observe,
+
+1. _Its importance._ That God has required it, ought to be a sufficient
+motive to its performance. But its inseparable connection with our
+growth in grace magnifies its importance. It is by "beholding the glory
+of the Lord," that we are "changed into the same image." And how can we
+behold his glory, but by the spiritual contemplation of his infinite
+perfections? Again: the word of God is "a lamp to our feet;" but if we
+do not open our eyes to its truths, how can they guide our steps? It is
+only by the practical contemplation of these truths, that our souls can
+come into communion with them, drink in their spirit, and be guided by
+their precepts. Hence, the intimate connection of this devout exercise
+with growth in grace.
+
+2. _The time and manner of Meditation._ It should be constant. Our minds
+and hearts should be so habitually fixed on heavenly things, that, after
+having been necessarily employed about our worldly affairs, our thoughts
+will voluntarily revert back to spiritual things, as to their proper
+element. Their tendency should be upward. Speaking of the godly man,
+David says, "in his law doth he meditate, _day and night_." "O how love
+I thy law," says the Psalmist; "it is my meditation _all the day_." You
+may, perhaps, find it profitable to select a subject every morning for
+meditation during the day; and whenever your thoughts are not
+necessarily occupied with your ordinary employments, turn them to that
+subject. Labor after clear and practical views of the truth; and see
+that your _heart_ is affected by it. One of the most difficult points of
+Christian experience is, to keep the mind habitually upon heavenly
+things, while engaged in worldly employments, or surrounded by objects
+which affect the senses. Satan will be continually seeking to divert
+your mind; but do not be discouraged by his assaults. The Bible saints
+were _fervent_ in spirit, even while engaged in business; and we have
+accounts of pious persons in every age, who have been like them. A
+heavenly mind is worth the labor of years. Do not rest till you obtain
+it. Meditation should also be mixed with the reading of God's word. It
+requires the closest meditation to understand the Holy Scriptures, and
+apply them to our hearts.
+
+But, it is also necessary to set apart particular seasons of retirement
+for fixed and holy meditation. This position is warranted by Scripture.
+Holy men of old embraced the most favorable opportunities for this
+devout exercise. Isaac went out into the field to meditate in the
+stillness and solemnity of the evening. David sometimes chose the
+calmness of the morning. At other times, he fixed his thoughts in holy
+meditation, during the wakeful hours of the night. "I remember thee
+_upon my bed_, and meditate on thee in the night-watches." "Mine eyes
+prevent the _night-watches_, that I might meditate in thy word." But,
+lest the adversary should get the advantage of you, fix upon _regular
+seasons_ for this sacred employment. Select some subject, and think upon
+it deeply, systematically, practically, and devoutly. System is a great
+assistance in everything. We can never obtain clear views of any complex
+object, without separately viewing the various parts of which it is
+composed. We cannot see the beautiful mechanism of a watch, nor
+understand the principles which keep it in motion, without taking it in
+pieces, and viewing the parts separately. So, in contemplating any great
+truth, which contains many different propositions; if we look at them
+all at once, our ideas will be confused and imperfect; but if we
+separate them, and examine one at a time, our views will be clear and
+distinct. Our meditation must be _practical_, because every divine truth
+is calculated to make an impression upon the heart; and if it fails of
+doing this, our labor is lost. Make, then, a direct personal application
+of the truth, on which your thoughts are fixed. But, our meditations
+must also be _devotions_. They must all be mixed with prayer. As an
+example of what I mean, examine the 119th Psalm. There the Psalmist, in
+the midst of his meditations, was continually lifting up his soul in
+prayer. His devout aspirations are breathed forth continually. Your
+success in this exercise, and the profit you derive from it, will very
+much depend on the manner you observe this direction.
+
+3. _The subjects of Meditation._ The word of God furnishes abundant
+matter for meditation. This was the constant delight of the Psalmist.
+The 119th Psalm consists almost entirely of meditations upon the word of
+God. But, in our regular seasons of fixed and solemn meditation, you
+will find assistance and profit from fixing your mind on some particular
+portion of divine truth; and carrying it out in its various relations
+and applications. That these subjects may be always at hand, without
+loss of time in selecting and arranging them, I here suggest a
+considerable variety of topics, with references to passages of Scripture
+calculated to illustrate or enforce the subjects. It is not designed
+that you should confine yourself strictly to these, but to use them as
+an aid to your own efforts. They are intended as mere suggestions, and
+are therefore both imperfectly stated and partially carried out; One
+great difficulty, in this exercise, is, always to be able to fix the
+mind on some portion of truth, in such a manner as to secure variety,
+and to contemplate truth in its proper proportions. And probably this
+kind of meditation is often neglected, for want of time to select a
+subject, and fix the attention upon it. If Christians were always in a
+lively frame, perhaps this would not be necessary. The mind would
+spontaneously revert to spiritual things. But, humiliating as is the
+fact, it is nevertheless true, that our minds are often dull upon those
+subjects which ought always to operate as the touchstone of spiritual
+feeling. Yet, as right feelings can be produced only in view of truth,
+the way to overcome this dulness is to direct the attention to objects
+calculated to call forth these emotions.
+
+I have arranged these subjects in such a manner, that, if taken in
+course, they will lead to the contemplation of divine truth, with some
+reference to its proper proportions, although they do not completely
+cover the ground. Any particular topic, however, can be selected,
+according to the circumstances or inclination of the individual. Many of
+the subjects are divided under various heads; and, in some cases, one or
+two heads may perhaps be found sufficient for one season of meditation.
+
+
+I. CHARACTER AND ATTRIBUTES OF GOD.
+
+1. _Self-existence_--_being underived_. How this can be proved from
+reason. How this truth is recognized in Scripture. Ex. 3:14. Rev. 1:8.
+Jer. 10:10. Dan. 6:26. All other existence derived from him. Ps. 33:6.
+John 1:3. Col. 1:16, 17. Heb. 11:13.
+
+_Practical Reflections._ (1.) Ps. 53:1, f.c., (2.) Isa. 29:16, l.c.
+45:9, 10. Rom. 9:20, 21. (3.) Ps. c. 3, 4. Isa. 43:7. Dan. 5:23, l.c.
+
+2. _Eternity and Immutability of God._ How one of these involves the
+other. How these attributes can be discovered by reason. How by
+Scripture. Gen. 1:1. Deut. 32:40. Ps. 90:2. 102:24-27. Mal. 3:6. Heb.
+13:8. Jas. 1:17. Rev. 1:4. 22:13.
+
+Consider these attributes separately:--(1.) Eternity--being without
+beginning or end--ever being. (2.) Immutability--subject to no change in
+his manner of being, his perfections, his thoughts, desires, purposes,
+or determinations.
+
+_Practical Reflections._ (1.) How God appears to us in view of these
+attributes. (2.) How necessary they are to the character of the Supreme
+Ruler. (3.) How these attributes make God appear to the sinner. (4.) How
+to holy beings. (5.) What encouragements to prayer. Suppose God were
+changeable in his character, feelings, and purposes, what confidence
+could be reposed in his promises? (6.) What feelings these attributes
+should inspire.
+
+3. _Omnipresence and Omniscience of God._ (1.) Contemplate knowledge
+without limit, and presence without bounds. (2.) How these attributes
+are manifest from the works of creation. (3.) How declared in the Word
+of God. Ps. 139:1-12. Jer. 23:24. Ps. 147:5. Isa. 40:28.
+
+_Solemn Thoughts._ (1.) In what light God is manifested by these
+attributes. (2.) How necessary these attributes to the Supreme Governor
+and righteous Judge of all. (3.) No individual so small or unimportant
+as to escape the attention of such a being. Matt. 10:29, 30.
+
+_Practical Reflections._ (1.) Danger of forgetting or losing a sense of
+the presence of God. Ps. 9:17. 50:22. (2.) What feelings should be
+inspired in view of these attributes. Ps. 4:4. Heb. 4:13. (3.) How
+sinners should feel in view of them. Job 34:21, 22. Prov. 5:21. 15:3.
+Jer. 16:17. Amos 9:2, 3. (4.) What emotions these attributes should
+excite in the hearts of God's children. 2 Chron. 16:9, f.c. (5.) How
+these attributes will appear in the day of judgment.
+
+4. _Omnipotence and Independence of God._ (1.) How the omnipotence of
+God is manifested by the works of creation. Job, chapters 38-11. Reflect
+on the works of creation as a whole, and minutely and particularly, and
+also _how_ they were made. Gen. 1:3, 6, 9, 11, 14, 20, 24, 26. (2.) How
+the independence of God is manifested by his works. Creative power must
+be underived. (3.) How the omnipotence of God is displayed, in his
+upholding and governing all things. (4.) How this attribute is declared
+in Scripture. Gen. 17:1. 18:14. Matt. 19:26. (5.) How omnipotence proves
+independence.
+
+_Practical Reflections._ (1.) How God is hereby qualified to be the
+Supreme Ruler. (2.) The condition of sinners, while they remain at
+enmity with such a being. Deut. 32:41. (3.) How Christians should feel,
+in view of this. Ex. 32:32. Rom. 9:2, 3. (4.) What they ought to do.
+Acts 20:31. Jas. 5:20. Jude 23. (5.) Feelings of those who can view such
+a being as their Friend and Father. Rom. 8:28, 38, 39. 1 Cor. 3:22, 23.
+(6.) Appropriate emotions on contemplating the omnipotence of God. Job
+11:7, 8. 26:14. Ps. 145.
+
+5. _Benevolence of God._ God is essentially benevolent. 1 John 4:8. (1.)
+How the benevolence of God is exhibited to us by the light of reason.
+(2.) How by his works of creation and providence. (3.) By Revelation.
+_First_, by direct assertion. Exod. 34:6. Ps. 145:9. Nah. 1:7. Matt.
+5:45. _Second_, by the character of his law. Ps. 19:7, 8. Matt.
+22:37-39. Rom. 7:12. _Third_, by the work of redemption. John 3:16, 17.
+
+_Inferential Thoughts._ (1.) The benevolence of God without bounds. (2.)
+Always active (3.) It constitutes his whole moral character. (4.) A
+being of infinite benevolence must prefer the greater good to the less,
+and the supreme good above all. (5.) Such a being must love the same
+disposition in his creatures, and hate the opposite.
+
+_Practical Reflections._ (1.) How odious selfishness must be in the
+sight of God. (2.) Sinners directly opposed in their characters and
+feelings to God. Exod. 20:5, l.c. Rom. 8:7. (3.) The exceeding great
+evil of sin, as committed against infinite benevolence. (4.) The
+ingratitude and baseness of sinners. (5.) What the goodness of God
+should lead them to. Isa. 30:18. Rom. 2:4. (6.) What emotions the
+contemplation of the goodness of God should excite in the hearts of his
+children. Ps. 118. Isa. 63:7. Eph. 5:20. (7.) How we may apprehend the
+goodness of the Lord. Ps, 107:43.
+
+6. _The Justice of God._ (1.) What justice is: _First_, as exercised by
+intelligent beings, whose relations will admit of mutual giving and
+receiving; _Second_, as exercised by a ruler towards his subjects;
+_Third_, as relates to all actions, with reference to the general good.
+(2.) Which of these relations God sustains to the universe. (3.) The
+disposition which would lead him to act justly in all these cases. (4.)
+How God is just as respects himself (5.) As respects his creatures. (6.)
+How the justice of God may be seen from the light of reason, and from
+the system of his providence. (7.) How from the Sacred History. (8.) The
+positive declarations of Scripture. Deut. 32:4. Isa. 45:21. Zeph. 3:5.
+_Rev._ 15:3. (9.) From the revelation of a future day of righteous
+retribution. Eccl. 12:14. Acts 17:31. 2 Cor. 5:10.
+
+_Practical Reflections._ (1.) How, by this attribute, God is qualified
+to be the Supreme Governor. (2.) How terrible this renders him to the
+wicked. Exod. 34:7, l.c. Heb. 10:20-29. 12:29. (3.) How suffering the
+guilty to go unpunished, without satisfaction and reformation, would be
+doing injustice to the universe. (4.) Why we ought to look with
+complacency and delight upon this attribute.
+
+7. _The Truth of God._ (1.) His _veracity_; or a disposition always to
+speak according to the real state of things. (2.) _Faithfulness_; or a
+disposition to conform his actions to previous declarations of his Word.
+
+(1.) How the truth of God may be proved by reason. _First_, from his
+Benevolence. _Second_, from his Independence and Immutability. _Third_,
+from the excellence of truth and the turpitude of falsehood. _Fourth_,
+from the estimation in which truth is held by the intelligent creatures
+he has made.
+
+(2.) How proved from the Scriptures. _First_, by direct declarations.
+Exod. 34:6, l.c. Ps. 117:2. 146:6, l.c. _Second_, by the accordance of
+the histories recorded in Scripture with the facts substantiated by
+other evidence. _Third_, by the predictions of events which have since
+been fulfilled. _Fourth_, from the doctrines contained in his Word.
+_Fifth_, by the agreement of Scripture with itself. _Sixth_, by the
+fulfilment of promises, threatenings, covenants, &c., recorded in his
+Word. _Seventh_, other proofs, as they may be suggested to the mind.
+
+_Practical Reflections._ (1.) How God is qualified by this attribute to
+be the moral governor of intelligent creatures. (2.) How necessary is
+faith to acceptance with God. Heb. 11:6. (3.) How odious to a God of
+infinite veracity must be the sin of _unbelief_. 1 John 5:10. (4.) How
+terrible to the wicked this renders the threatenings of God's word. (5.)
+How valuable his promises to the righteous. (6.) At what an infinite
+expense God has sustained his truth, while pardoning rebels doomed to
+die. Ps. 85:10. Rom. 3:26.
+
+8. _The Mercy of God._ (1.) What mercy is. (2.) Contemplate mercy as a
+disposition inherent in the Divine character. (3.) The only way in which
+mercy can be exercised by Him, towards those who have merited anger and
+punishment, consistent with the moral rectitude of his character, and
+the great ends of his government. Ps. 85:10. Isa. 53:5, 6, 10. Acts
+4:12. 5:31. Rom. 3:25, 26. (4.) How this attribute is manifested in his
+providence. Matt. 5:45. (5.) How in his Word. Neh. 9:17. Ps. 3:8. Matt.
+5:7. Rom. 5:6. (These two may embrace several subdivisions.) (6.)
+Consider whether by the light of nature we could discover any possible
+way for God to exercise mercy towards the guilty.
+
+_Practical Reflections._ (1.) The loveliness and glory of this
+attribute. (2.) How we should feel in view of it. Ps. 118. (3.) The
+great guilt and danger of indulging an unmerciful or cruel disposition.
+Prov. 11:17, l.c. 21:13. Mark 11:26. Jas. 2:13. (4.) The advantage of
+being merciful. Ps. 18:25. Prov. 11:17, f.c. Matt. 5:7. Mark 11:25.
+
+9. _The Wisdom of God._ (1.) What wisdom is. How it differs from
+knowledge. How from cunning or subtilty. Whether that is wisdom which
+does not design to accomplish a _good_ end. Whether this is a _natural_
+or _moral_ attribute, or both. (2.) How the wisdom of God is manifested
+in the works of creation. Ps. 104. Prov. 3:19. Examine particular
+objects and see how exactly everything is fitted for the end for which
+it is designed, and that a good end; such as the seasons; day and night;
+provision made for the wants and for the comfort and pleasure of men and
+animals; the body and mind of man; the laws which govern the material
+world, carried put in a great variety of ways; in the infinite variety,
+and yet extensive and convenient classification, of objects; human
+languages; moral agency of intelligent beings, &c. (3.) The wisdom of
+God, as exhibited in his Word; _First_, its perfect adaptation to the
+wants of the world; its variety of authorship, style, matter, manner,
+&c.; _Second_, the truths revealed; particularly the plan of redemption.
+Rom. 11:33.
+
+_Practical Reflections._ (1.) Ps. 48:14. (2.) The folly of setting up
+our own reason in opposition to the word of God. Isa. 40:13, 14. Rom.
+11:34, 35. (3.) The folly of self-conceit. Prov. 26:12. (4.) From whom
+all wisdom comes. Prov. 2:6. (5.) What is the only true wisdom. Job
+28:28.
+
+
+II. DOCTRINES.
+
+1. _The Decrees of God._ Doctrine: That God foreordains whatsoever comes
+to pass.
+
+Proved, (1.) By reason. Otherwise, he would work without a plan, and
+could not certainly know what would take place hereafter; which is
+inconsistent with the idea of infinite wisdom. Acts 15:18. (2.) From
+Scripture. Job 23:13. Isa. 46:10. Jer. 10:23.
+
+This doctrine does not destroy the freedom and accountability of the
+creature. Acts 2:23. This is not to be understood in any such sense as
+to make God the author of sin. Jas. 1:13. If the will of God is done,
+the greatest possible good will be accomplished. Ps. 119:68, f.c. How we
+ought to feel, in view of this doctrine. Phil. 4:4. Duty of submission.
+Luke 22:42. Jas. 4:7.
+
+2. _The Sovereignty of God._ Doctrine: That God rules the universe,
+according to his own pleasure, independently and without control, giving
+no further account of his conduct than he pleases.
+
+Proved, (1.) By reason: _First_, his will the greatest good; _Second_,
+he has power to accomplish it; _Third_, if he fails to accomplish his
+will, he will be under constraint, which is inconsistent with the idea
+of an infinite being. Were he to fail of accomplishing his own will, he
+would not be qualified for a righteous governor. (2.) From Scripture.
+Ps. 115:3. Dan. 4:35. Eccl. 8:3, l.c. Job 33:13.
+
+_Reflections._ (1.) God does not act _arbitrarily_, without sufficient
+cause, or merely for the sake of doing his own will. His actions are
+controlled by a supreme desire for the greatest good, and always founded
+on the best of reasons. (2.) The consummate folly of those who resist
+his will. (3.) The feelings with which we ought to regard the
+sovereignty of God. 1 Chron. 16:23-31. Ps. 97:1. (4.) How terrible this
+doctrine to sinners. Ps. 99:1. Isa. 33:11. (5.) What ground of
+confidence, comfort, and joy to the righteous. Ps. 15:6. Hosea 14:9.
+Rom. 8:28.
+
+3. _Human Depravity._ (1.) How extensive. Rom. 3:23. Corroborated by
+facts. (2.) How great in degree. Gen. 6:5. Rom. 3:10-18. (3.) From whom
+derived. Rom. 5:12-19. (4.) How hereditary depravity becomes personal.
+Ps. 58:3. (5.) How human depravity manifests itself. Rom. 8:7. John
+3:19, 20. 5:40. Acts 7:51. Gal. 5:19-21.
+
+_Practical Reflections._ (1.) How we ought to feel, in view of our own
+depravity. Ezra 9:6. Job 42:6. Ps. 38:1-7. 51:4, 17. Dan. 9:8. (2.) The
+necessity of regeneration. Heb. 12:14, l.c. (3.) How this load of guilt
+may be removed. Matt. 11:28-30. 1 John 2:1, 2. (4.) What it will bring
+us to, if we do not obtain deliverance from it. Rom 6:23, f.c.
+
+4. _Regeneration._ (1.) Its nature. 2 Cor. 5:17. Eph. 4:24. (2.) Its
+author. John 3:5, 6. (3.) Influence of the Spirit; how exerted; not
+miraculous John 3:8. (4.) Man's agency in the work of regeneration. Isa.
+55:6, 7. Acts 2:38. 16:31. Phil 2:12, 13.
+
+5. _The condition of fallen man._ (1.) Alienation from God. Job 21:14,
+15. Rom. 1:28. Eph. 2:1, 2. (2.) Exposure to his wrath. Deut. 32:35, 41.
+Ps. 7:11, 12. John 3:18, 36. Eph. 2:3. (3.) Personal misery. Isa. 57:20,
+21. Misery the natural consequence of sin. Jer. 2:19.
+
+_Practical Reflections._ (1.) How Christians should feel, in view of
+this subject. Isa. 51:1. 1 Cor. 15:10. (2.) How they should feel, in
+view of the condition of the impenitent. Rom. 9:1-3. (3.) How act. Acts
+20:31, l.c. Rev. 22:17. (4.) The necessity of a mediator between God and
+man. Gal. 3:10.
+
+6. _The plan of Redemption._ (1.) Why sin could not be pardoned without
+an atonement. Gen. 2:17. Dent. 27:26, compared with Deut. 32:4, l.c.
+Heb. 9:22. (2.) What a mediator is. Job 9:33. 2 Cor. 5:18, 19. (3.) Why
+it was necessary that our mediator should be God. (4.) Why, that he
+should be also man. (5.) Why it was necessary that he should obey the
+law. Isa. 42:21. Gal. 4:4, 5. (6.) Why, that he should suffer. Gal.
+3:13. 4:4, 5. Heb. 9:22, 28. (7.) Why, that he should rise from the
+dead. Rom. 4:25. 1 Cor. 15:17. 1 Pet. 1:21. Heb. 7:25.
+
+_Practical Reflections._ [1.] How the love of God is manifested in the
+provision of such salvation. John 3:16. Rom. 5:8. [2.] How we should
+feel and act in view of the amazing love of Christ. 2 Cor. 5:14, 15.
+[3.] What effect his love should have upon sinners. Zech. 12:10. Rom.
+2:4. [4.] How Christians should feel, in view of the ingratitude of the
+impenitent. Ps. 119:136, 158.
+
+7. _Justification_ [1.] What justification is. [2.] Why we cannot be
+justified by the law. Rom. 3:23. [3.] The nature of all our good works,
+religious exercises, duties, &c. Luke 17:10. [4.] The ground of
+justification. Isa. 53:11. Acts 13:39 Rom. 8:3, 4. [5.] The instrument
+or medium of justification. Rom. 3:28. [6.] The effects of
+justification. Rom. 5:1-5. 8:1-4. 15:13. 1 Pet. 1:8.
+
+8. _Adoption._ [1.] What adoption is. Exod. 2:9, 10. [2.] Through whom
+believers are adopted. Gal. 4:4, 5. [3.] How their adoption is
+manifested to them. Rom. 8:15, 16. Gal. 4:6. [4.] To what adoption
+entitles them. Rom. 8:17. Gal. 4:7. [5.] What was the moving cause of
+adoption. 1 John 3:1. [6.] What emotions this should excite in the
+hearts of Christians.
+
+9. _Sanctification._ [1.] What sanctification is. Rom. 6:6, 11--13.
+8:13. [2.] By whom believers are sanctified. Rom. 8:13, l.c. 15:16, l.c.
+1 Pet. 1:22. (3.) The instrument of sanctification. John 17:19. (1.) The
+procuring cause. 1 Cor. 1:2. 6:11. Heb. 10:10. (5.) The importance of
+sanctification, or growth in grace. John 15:8. Col. 1:9-12. (6.) How we
+are to strive for sanctification. Phil. 2:12, 13. 3:13, 14. (7.) How we
+may secure the aid of the Holy Spirit. Luke 11:13. Rom. 8:26. (8.) How
+Christ regards us, when we are not making progress in holiness. Rev.
+3:15, 16.
+
+10. _Death._ (1.) Its certainty. Heb. 9:27. (2.) The uncertainty of
+life. Jas. 4:14. (3.) The shortness of life. Ps. 90:3-10. 1 Cor.
+7:29-31. Bring death near, and commune with it; try to enter into the
+feelings of the death-bed. (4.) How we should live in view of the
+subject. Luke 12:33-40. (5.) The folly of laying up treasures for
+ourselves in this life. Luke 12:16-21. (6.) How death will appear to
+such. Isa. 33:14. (7.) How death appears to those who "set their
+affections on things above." 2 Cor. 5:6, 8. Phil. 1:23. (8.) The support
+which such have in the hour of death. Isa. 43:1, 2. 1 Cor. 15:54-57.
+
+11. _Heaven._ (1.) Heaven a place. John 14:2, 3. Heb. 9:24. (2.) The
+glory of heaven. Rev. 21:22, 23. (3.) What constitutes the blessedness
+of heaven to the righteous. [1.] Freedom from sin, and sinful
+associations. 2 Cor. 5:2-4. Rev. 21:27. [2.] Freedom from pain, and all
+evil. Rev. 21:4. [3.] Exercise of holy affections. 1 John 4:16. [4.] The
+company of holy beings. Heb. 12:22-24. [5.] The immediate presence of
+God, and such communion and fellowship with him as will make us like
+him. Ps. 17:15. Isa. 33:17, f.c. 1 John 3:2. [6.] The presence of Jesus,
+as our Redeemer, to whom we are indebted for all this glory. John 17:24.
+1 Thess. 4:17. Rev. 5:9. (4.) The employments of heaven. [1.] The
+contemplation of the infinite perfections of God, and the glories of his
+moral government. Rev. 19:1, 2. [2.] Rendering cheerful obedience to his
+will. Ps. 103:20, 21. Matt. 6:10. 22:30. [3.] Singing his praises. Rev.
+5:9. [4.] And we may suppose holy conversation. (5.) Contemplate this
+state as existing forever, with the continual increase of the capacity
+for enjoyment, and the discoveries of the divine character, his
+government and works.
+
+12. _The Resurrection._ (1.) What signal will usher in the glorious
+morn. 1 Cor. 15:52. 1 Thess. 4:16. (2.) What will follow. 1 Thess. 4:16,
+l.c. (3.) What will come to pass in regard to the saints which shall
+then be alive on the earth. 1 Cor. 15:51. 1 Thess. 4:17. (4.) With what
+bodies the saints will arise. 1 Cor. 15:42-44, 50, 53, 54. (5.) To whom
+the saints will ascribe their victory and triumph, in that day. 1 Cor.
+15:57. (6.) How the wicked will rise. Dan. 12:2.
+
+13. _The Judgment._ (1.) This awful ceremony is to take place at a
+certain time, fixed in the councils of eternity. Acts 17:31. (2.) It
+will come suddenly and unexpectedly. Matt. 24:36-39. (3.) Who will be
+the judge. Matt. 25:31. Rev. 20:11. (4.) Who will stand before him to be
+judged. Rom. 14:10. Rev. 20:12. (5.) In respect to what they will be
+judged. Eccl. 12:14. Matt. 12:36. Rom. 2:16. 2 Cor. 5:10. (6.) By what
+rule they will be judged. John 7:21. Rom. 2:2. (7.) How any will be able
+to stand this awful test. 1 John 2:1, 2. (8.) What separation will be
+made. Matt. 25:32. Consider this in its application to friends, and
+those who have in any way come under our influence. (9.) The final award
+of the righteous. Matt. 25:33-36. (10.) What state of feeling is
+indicated by their answer. Matt. 25:37-39. (11.) The final sentence of
+the wicked. Matt. 25:41-43. (12.) What state of feeling is indicated by
+their answer. Matt. 25:44.
+
+14. _The World of Woe._ Contemplated for the purpose of arousing the
+attention to the condition of the impenitent. (1.) The place itself--the
+prison-house of the universe. Matt. 25:46. (2.) In what manner it is
+described. Isa. 33:14. Matt. 13:42, f.c. Rev. 20:14. (3.) What will
+constitute the misery of that dread abode. [1.] The consciousness of
+guilt. Rom. 3:19. [2.] The recollection of mercies abused. Rom. 9:22.
+[3.] The company that will be there. Matt. 25:41. Rev. 21:8. [4.] The
+wrath and curse of Almighty God. Rom. 2:8, 9. [5.] The reflection that
+this misery is to have no end. Mark 9:14. (4.) What will be the
+employments of that place. Matt. 13:42. 24:51. How we ought to feel, in
+regard to those who are exposed to this awful doom. Matt. 22:39. (6.)
+What we should do for them. Jude 23, f.c.
+
+
+III. CHARACTER OF CHRIST.
+
+1. It is unlike that of any other being in the universe
+
+2. A mysterious complexity in his character, which we call a union of
+two natures--a combination of attributes, all of which can neither be
+ascribed to men, nor to angels, nor to God. Gen. 19:10. Num. 24:17. Job
+19:23-27. Ps. 2:7, 12, c. 1. Isa. 6:1-3. 9:5, 6. 28:16. 15:10-12,
+21--25. Ps. 22: 6. Isa. 49:7. 52:14. 53:2, 3.
+
+3. Christ is a man. Phil. 2:8. John 1:14. Luke 21:39. Heb. 2:17. 5:8.
+
+4. He is God. (1.) The Scriptures represent Christ as pre-existing, in a
+glorious character, before he appeared in this world. John 1:1, 2. 3:13.
+6:38. 17:5. Heb. 1:10. (2.) They represent that, in passing from that
+state to this, he suffered a humiliating change. 2 Cor. 8:9. Phil. 2:6,
+7. (3.) The Scriptures directly assert that he possessed a superhuman
+nature. Heb. 1:4, 6. Col. 2:9. (4.) This superhuman nature is
+_divine_--the names of God are ascribed to him--the attributes of God
+are ascribed to him--he is represented as performing the works of God.
+Com. Luke 1:16, 17, with Isa. 40:3, and Isa. 6:1-3, with John 12:41.
+Rom. 9:5. John 20:28. 1 John 5:20. 1 Ti. 3:16. John 1:2. Rev. 22:13.
+Isa. 44:6. Acts 1:24. John 2:24. Jer. 17:10. 1 Kings 8:39. Matt. 9:2.
+18:20. 28:20. John 10:15. Isa. 44:24. Gen. 1:1. Heb. 1:10. Jer. 10:12.
+Col. 1:16. John 1:3. Phil. 3:21. John 5:21. Rev. 1:5, 6. He performed
+miracles _in his own name_. He was worshiped by inspired men who knew
+his character; and the Scriptures encourage such worship. Acts 7:59. 2
+Ti. 4:18. 2 Cor. 12:8. Acts 1:21. 1 Thess. 3:12. 2 Thess. 2:16. Phil.
+2:10. Heb. 1:6. Rev. 5:8-14.
+
+Contemplate the character of Christ in its moral and practical
+relations; (1.) As illustrating or exhibiting the character of God; (2.)
+As confirming and sustaining his moral government, while it admits the
+exercise of mercy; (3.) As the medium through which all our duties are
+to be performed; (4.) As the foundation of our hopes.
+
+
+IV. NAMES AND OFFICES OF CHRIST.
+
+1. _Saviour._ (1.) What salvation is. (2.) Why we need a Saviour. What
+it is to be _lost_--carry out the figure in imagination. Matt. 18:11.
+(3.) From what Christ saves us. Matt. 1:21. (4.) How he saves us from
+sin. Acts 15:8, 9. (5.) His willingness to save. Matt. 11:28-30. John
+6:37, l.c. (6.) His Ability to save. Heb. 7:25. (7.) The expense of this
+salvation. Rom. 5:7, 8. (8.) The ingratitude of neglecting so great
+salvation. Heb. 2:2, 3.
+
+2. _Redeemer._ (1.) What it is to redeem--contemplate the figure, and
+form a clear perception of the condition of captives taken in war, and
+held in slavery. (2.) Our condition by nature. Rom. 6:13, f.c. 16, 20.
+7:14, l.c. Gal. 3:10. (3.) How Christ has redeemed us. Gal. 3:13. (4.)
+The price paid for our redemption. 1 Peter 1:18, 19. (5.) How we should
+feel in view of this. Rev. 5:9, 10. (6.) What this should lead us to do.
+1 Cor. 6:20.
+
+3. _Prophet._ (1.) What a prophet is. (2.) How Christ teaches his
+people. John 1:18, 5:39. 16:13, 14. (3.) What encouragement we have to
+go to him for direction, in all cases of doubt and difficulty. 1 Cor.
+1:30. James 1:5. (4.) With what feelings we must receive him as our
+great Teacher. Matt. 18:3, 4.
+
+4. _Priest._ (1.) What a priest is. Heb. 5:1, 2. (2.) Why we need a
+priest. Deut. 27:26. Rom. 3:20. (3.) How he was qualified to become our
+priest. Heb. 5:7-9. 7:26-28. 4:15. (4.) How he has made atonement and
+reconciliation for us. Heb. 9:11-14, 28. (5.) How this is rendered
+available to believers in all ages. Rom. 8:34. Heb. 9:24. 7:25. (6.)
+What benefits believers may derive from his intercession. Rom. 5:2. Heb.
+4:16. (7.) The sympathy of Christ with believers. Heb. 4:15.
+
+5. _King._ (1.) What a King is. (2.) In what sense Christ is our king.
+Eph. 1:21, 22. (3.) The nature of the control he exercises over us.
+Matt. 11:30. Rom. 6:9-22. 11:17. 2 Cor. 10:5. (4.)The need we have of
+such a king. Matt. 12:29. (5.)Our duty to him as subjects. 2 Cor. 10:5.
+
+6. _Mediator._ (1.) What a mediator is: one that undertakes to make
+reconciliation between two parties at variance. Job 9:33. We are at
+variance with God. Ps. 7:11. Ro. 8:7. (2.) What qualifications are
+required in a mediator. [1.] He must be the mutual friend of both
+parties. Christ both God and man. John 1:1, 14. The mutual friend of
+both. Luke 3:22. Heb. 2:16, 17. [2.] He must be able to render
+satisfaction to the injured party. Christ has done this. Isa. 12:21.
+Gal. 3:13. He must be able to bring back the offender to his duty. This
+Christ is able to do. Rom. 6:1-14. (3.) How we may become reconciled to
+God. 2 Cor. 5:18, 19.
+
+7. _Advocate and Intercessor._ (1.) What an advocate is: one that
+manages a cause for another at court, and undertakes to procure his
+justification and discharge. If his client is prosecuted for debt, he
+must show that the debt has been paid; if for crime, he must show some
+reason why he should not be punished. Jesus Christ can show both, in
+regard to us. 1 Peter 1:18, 19. 1 Cor. 6:20. Isa. 53:5. What an
+intercessor is: one that undertakes to present the petitions of a
+criminal at the bar of his offended sovereign. When a petition is
+presented for pardon, the person presenting it must become responsible
+for the future good conduct of the criminal. Christ has become our
+surety. When he asks for undeserved favor to be bestowed upon the
+criminal, it must be on the score of his own merits. Jesus can present
+our petitions with assurance on this ground. How blessed are they who
+have such an Advocate and Intercessor at the throne of heaven! Rom.
+8:34. Heb. 7:25. How we may come to the throne of grace through his
+intercession. Heb. 4:16. No worship acceptable, which is not offered
+through the intercession of Christ. John 14:13. Acts 4:12. Eph. 5:20.
+
+8. _Friend._ What is implied in a friend. [1.] He must be able and
+willing to help us. Christ is both able and willing to help all who come
+to him. Heb. 7:25. Matt. 11:28-30. John 6:37, l.c. [2.] Friendship must
+be cordial. Such is the friendship of Jesus. John 15:15, 16. [3.] A
+friend must possess a sympathizing heart. Such is the heart of Jesus.
+Heb. 4:15.
+
+9. _Elder Brother._ (1.) The relation of an Elder Brother to the younger
+members of the family. (2.) How we come into this relation to Christ.
+Gal. 4:4-6. (3.)The blessings that we receive, through this relation.
+Gal. 1:7. Rom. 8:17. (4.) The goodness of the Son, who would of his own
+accord, receive a stranger into his Father's family, to be adopted, as a
+joint heir with him to his Father's estate.
+
+10. _Husband._ (1.)Proof of this relation between Christ and the church.
+Isa. 54:5. Eph. 5:25-32. Rev. 19:7, 8. 22:17. (2.) What is implied in
+this relation. [1.] Union. John 15:5. Eph. 4:31. [2.] Protection. Matt.
+16:18. Ca. 8:5, f.c. [3.] Provision. Phil. 4:19. Eph. 5:29. [4.]
+Sympathy and Love. Heb. 4:15. 8:6, 7. [5.] Fellowship. Ca. 5:1.
+
+
+V. THE CHRISTIAN GRACES.
+
+1. _Faith._ (1.) What faith is. Heb. 11:1. (2.) It's object. Rom. 4:3, 5
+Eph. 1:12, 13. Heb. 11:6. (3.) The effects of faith on the heart. Acts
+15:9. Gal. 5:6, l.c. (4.) Its effects on the life. James 2:14-26. (5.)
+Necessary to acceptable prayer. James 1:6.
+
+2. _Hope._ (1.) The object of hope. 2 Cor. 4:17, 18. (2.) The ground of
+hope. Col. 1:27. 1 Tim. 1:1. (3.) The author of hope. Rom. 5:5. 15:13.
+(4.) The influence of hope upon the Christian character. 1 Thess. 5:8.
+1 John 3:3. (5.) Effect of hope upon the comfort and religious enjoyment
+of the believer. Heb. 3:6. 6:19.
+
+3. _Charity, or Love._ (1.) Its nature. 1 Cor. 13:4-8. (2.) The object
+of love. [1.] As a feeling of complacent delight, God the chief object,
+and his children, as bearing his image. Matt. 22:37. 1 John 5:1. [2.] As
+a feeling of universal benevolence, it has for its object all mankind.
+Malt. 22: 39.
+
+4. _Joy._ (1.) Nature of spiritual joy. Rom. 14: 17. (2.) The ground of
+joy. Rom. 15:13. 1 Peter 1: 5--8. (3.) The object of joy. Psa. 16:11.
+43:4. 97:1. 33:1. Isa. 29:19. 41:16. 61:10. Hab. 3:18. Phil. 4:4. (4.)
+The permanency of spiritual joy. John 16:22.
+
+5. _Peace._ (1.) Peace of conscience. Rom. 5:1. 8:1. 15:13. (2.) The
+ground of it. Psa. 85:10. Col. 1:20, 21. (3.) A peaceable spirit. Matt.
+5:9. Rom. 12:18. Heb. 12:14. James 3:17.
+
+6. _Brotherly Kindness._ (1.) Its nature. Eph. 4:32. (2.) Its fruits.
+Rom. 12:10, 15. 1 John 3: 16, 17.
+
+7. _Humility._ (1.) Its nature. Matt. 5:3. Rom. 12:3. (2.) Its
+manifestations. Job 42:5, 6. Prov. 30:32. Lam. 3:28. Matt. 25:36-38.
+Acts 20:19. Rom. 12:10, l.c. 16. Phil. 2:3. I Pet. 5:5. (3.) How
+regarded of the Lord. Psa. 138:6. Prov. 16:19. (4.) Its reward. Job
+22:29. Ps. 9:12. Prov. 15:33. Isa. 57:15. Matt. 18:4. (5.) Effects of
+humility. Gen. 18:27, l.c. 32:10. Job 42:1-6. Psa. 32:5. 51:5. Isa.
+51:1. 64:6.
+
+8. _Patience._ (1.) What is patience. Rom. 8: 25. James 5:7. 1 Peter
+2:20. (2.) How patience is cultivated. Rom. 2:7. 5:3. James 1:3. (3.)
+Apply this to the every-day concerns of life. (4.) The need we have of
+patience. Job 14:1, 2. Eccles. 2:23. Heb. 10:36. 12:1. (5.) Motives to
+patience. Luke 8:15. Rom. 5:4. Heb. 6:12.
+
+9. _Long-Suffering._ [1.] What is long-suffering. Eph. 4:2. [2.]
+Consider the long-suffering and forbearance of God towards us, as a
+motive to its exercise. Lam. 3:22.
+
+10. _A Forgiving Temper._ [1.] Motives to its exercise. Ps. 103:3. Eph.
+4:32. Gal. 6:1. [2.] Danger of the contrary spirit. Mark 11:26.
+
+11. _Meekness._ [1.] Its nature. 1 Cor. 13:5 Col. 3:12, 13. James 1:21.
+[2.] How the Lord regards, and how he will bless the meek. Ps. 22:26.
+25:9. 76:9. 147:6. 149:4. Isa. 29:19. Matt. 5:5. [3.] How it becomes the
+Christian. 1 Pet. 3:4. [4.] Its manifestations. Gal. 6:1. Eph. 4:2. 2
+Tim. 2:25. James 3:13. 1 Peter 3:15.
+
+12. _Gentleness._ [1.] Twin sister of meekness. [2.] Its manifestations.
+1 Thess. 2:7. 2 Tim. 2: 24. James 3:17. [3.] The pattern of gentleness.
+2 Cor. 10:1. [4.] How it adorns the Christian character.
+
+13. _Temperance._ [1.] What is temperance. Moderation in all our
+desires, affections, appetites, and conduct; abstinence from injurious
+indulgences. [2.] Advantages of temperance. 1 Cor. 9:25. 2 Pet. 1:6.
+
+14. _Virtue, or Moral Courage._ How this grace affects the Christian
+character. Prov. 28:1. [See History of Moses, Elijah, Elisha, Jeremiah,
+Daniel, Jesus, and the Apostles.]
+
+
+
+
+LETTER X.
+
+_The Preservation of Health._
+
+ "I wish, above all things, that thou mayest prosper, and _be in
+ health_."--3 John, 2.
+
+
+MY DEAR SISTER,
+
+If we feel suitably grateful to him who hath died for us, and washed us
+from our sins in his own blood, we shall desire to make ourselves useful
+in his vineyard to the highest degree of which our natures are capable.
+But, to be so, we must preserve our bodies in a healthy and vigorous
+state. No farmer would think of employing a weak and sickly man in his
+field, upon full wages. The nature of the service which God requires of
+us is such as to call for vigor of body as well as strength of mind.
+Most of our efforts to benefit our fellow-creatures are attended with
+labor of body and sacrifices of personal ease. And these efforts are
+greatly impeded by a feeble state of health. Again, bodily feelings have
+a great influence upon the mind. When the animal powers are prostrated,
+the mind almost uniformly suffers with them. Hence, a feeble state of
+the body may be a very great hindrance to us, in maintaining the
+Christian warfare. I know that some individuals have lived very devoted
+lives, and been eminently useful, with frail and sickly bodies. But this
+does not prove that, with the same degree of faithfulness, and a sound
+body, they might not have made much higher attainments. If you have read
+the lives of Brainerd, Martyn, and Payson, I think you will be convinced
+of this. Yet, I do not say that the _affliction_ of ill health might not
+have been the means which God used to make them faithful. But if they
+had been equally faithful, with strong and vigorous bodies, I have no
+doubt they would have done much more good in the world, and arrived at a
+much higher degree of personal sanctification. During much of their
+lives, they were borne down and depressed by feeble health, and they all
+died in the prime of life. Now, suppose them to have been as devoted as
+they were, with strong and vigorous constitutions, until they had
+arrived at the period of old age; might they not have brought forth much
+more fruit? If so, then God would have been so much more glorified in
+them; for our Lord says, "Herein is my Father glorified, _that ye bear
+much fruit_."
+
+If the foregoing remarks are correct, it then becomes the _duty_ of
+every Christian to use all proper means to maintain a sound, healthful,
+and vigorous bodily constitution. And this is much more within the power
+of every individual than many imagine. It is true, that life, and
+health, and every blessing, come from God. But he does not give these
+things without the intervention of second causes. He has made our animal
+nature subject to certain fixed laws; and even when his own children
+violate these laws, he will work no miracle to preserve their health or
+save their lives. I am satisfied that the subject receives far too
+little attention from Christians in general. In this respect they seem
+to act upon the supposition that their lives are their own; and that the
+injury they bring upon their bodies, by imprudence and neglect of proper
+attention, concerns nobody but themselves. But this is a great mistake.
+Their lives belong to God. He has bought them with the precious blood of
+his dear Son. They have dedicated them to his service. They are bound,
+therefore, to use all proper means for their preservation, that they may
+be prolonged for the glory of God and the good of their fellow-men.
+
+But when I speak of the means to be used for the preservation of health,
+I do not intend that excessive attention to _remedies_, which leads so
+many people to resort to _medicine_ upon every slight illness. But I
+mean the study of the laws or principles of our animal existence; and a
+diligent care to live according to those laws. In short, I mean living
+_according to_ nature. Probably a large proportion of the diseases to
+which human life is subject, are the natural consequence of living
+_contrary to_ nature; or contravening the great laws which govern our
+present mode of existence.
+
+Within the compass of a single letter, I cannot be very particular on
+this subject. But I would recommend to you to read approved writers on
+_health_, and the structure and constitution of the human body. Try to
+understand the _principles_ upon which this truly wonderful machine is
+kept in motion. You will find it a most interesting subject. You will
+see the evidence of a mighty intellect in its construction. You will
+also be able to draw from it practical lessons to guide you in the most
+common concerns of life. I am the more earnest in this recommendation,
+because I think you will discover that many of those habits and customs
+of society, which are peculiarly under the control of ladies, need
+reforming. I am seriously of the opinion that the general health of
+society depends far more upon the _ladies_ than upon the _physicians_.
+The former direct the preparation of the daily supplies of food,
+designed to sustain, refresh, and keep in motion the human system. The
+latter can only give prescriptions for regulating this delicate
+machinery, when, by mismanagement, it has got out of order. I will,
+however, give you a few simple rules for the preservation of health,
+which, though incomplete, will be of great benefit, if faithfully
+pursued. From experience, study, and observation, you will no doubt be
+able to add to them many improvements.
+
+1. _Make attention to health a matter of conscience, as a religious
+duty._ Pray daily that God would give you wisdom and self-denial, that
+you may be able to avoid whatever is injurious, and to persevere in the
+judicious use of such means as are necessary to promote sound health
+and energy of body.
+
+2. _Maintain habitual cheerfulness and tranquillity of mind._ Few
+persons are aware of the influence which this has upon the health of the
+body. If you are subject to _melancholy_, avoid it, and fight against it
+as a _sin_, dishonoring to God, and destructive of your own health and
+happiness. It is dishonoring to God, because it is calculated to give
+the world a gloomy and repulsive idea of religion. Nor is this view of
+the subject at all inconsistent with the exercise of sorrow for sin, and
+feeling for sinners. Godly sorrow is a melting exercise, which softens
+the heart, and brings it low before God: while a sight of the cross of
+Christ, and a sense of pardoning love, bring a holy calm and heavenly
+peace over all the soul. But despondency comes over us like the
+withering blasts of winter. It congeals the tender emotions of the
+heart, and casts an icy gloom over every object. It hides from our view
+everything lovely. It makes us insensible to the mercies of God which he
+is daily lavishing upon us. It shuts up the soul to brood alone, over
+everything dark and hideous. It is no less unfriendly to the exercise of
+holy affections than levity of conversation and manners. Although often
+created by bodily infirmity, it reacts, and renders disease doubly
+ferocious. Yet it is so far under the control of the will, that grace
+will enable us to subdue it. There is a very intimate connection between
+the mind and body. The one acts upon the other. Depression of spirits
+enfeebles all the animal powers; and particularly disturbs digestion,
+thereby deranging the whole system. If, therefore, you ever feel a
+gloomy depression of spirits, try to bring your mind into a serene and
+grateful frame, by meditating on the mercies you enjoy, and exercising a
+cheerful submission to the will of God. Remember that God directs all
+your ways, and that you have just as much of every comfort and blessing
+as he sees fit to give you, and infinitely more than you deserve. Rise
+above yourself, and think of the infinite loveliness of the divine
+character. But, if this is not sufficient, walk out and view the works
+of Nature; and try to forget yourself in contemplating the wisdom and
+glory of God, as manifest in them; and the bodily exercise will assist
+in driving-away this disturber of your peace. Or, seek the society of
+some Christian friend, who is not subject to depression of spirits, and
+converse about those heavenly truths which are calculated to call forth
+the exercise of love, joy, and gratitude, and make you lose sight of
+yourself in the fulness and glory of God. Any violent emotion of the
+mind, or exercise of strong passions of any kind, is likewise
+exceedingly injurious to the health of the body.
+
+3. _Be_ REGULAR _in all your habits._ Ascertain, as nearly as you can,
+from your own feelings and experience, how many hours of sleep you
+require. No general rule can be adopted, on this subject. Some people
+need more sleep than others. The want of sleep, and excessive indulgence
+in it, alike operate to enervate both body and mind. Probably every
+constitution may be safely brought between five and eight hours. Of this
+you will judge by making a fair trial. That period of sleep which
+renders both body and mind most energetic and vigorous, should be
+adopted. But, if possible, take all your sleep in the night. Fix upon an
+hour for retiring, and an hour for rising, and then conscientiously keep
+them. Let nothing but stern necessity tempt you to vary from them in a
+single instance; for you may not be able in a week to recover from the
+effects of a single derangement of your regular habits. We are the
+creatures of _habit_; but if we would _control_ our habits, instead of
+suffering them to control us, it would be greatly to our advantage. It
+is also important that the hours of retiring and rising should be
+_early_. Upon the plan proposed, early retiring will be necessary to
+early rising, which is a matter of the first importance. Early rising
+promotes cheerfulness; invigorates the system; and in many other ways
+contributes to health. It also assists devotion. There is a solemn
+stillness before the dawn of day, in a winter morning, peculiarly
+favorable to devotional feelings; and nothing is better calculated to
+fill the mind with grateful and adoring views of the beneficence of the
+Creator, than the refreshing sweetness of a summer morn. Whoever sleeps
+away this period, loses half the pleasures of existence. To sally forth
+and enjoy the calmness and serenity of such a season; to listen to the
+sweet warbling of the birds; to behold the sparkling dew-drops, and the
+gayety of the opening flowers, as all nature smiles at the approach of
+the rising sun; to join the music of creation, in lifting up a song of
+softest, sweetest melody, in praise of their great Author, is no common
+luxury.
+
+4. _Spend at least two hours every day in active exercise in the open
+air._ This time may be divided into such portions as you find most
+convenient. The proper seasons for exercise are, about an hour either
+before or after a meal. This you may do without regard to the weather,
+provided you observe the following precautions, when it is cold, damp,
+or wet:--1. Exert yourself sufficiently to keep moderately warm. 2. Do
+not stop on your way, to get chilled. 3. On returning, change any
+garment that may be wet or damp, before sitting down. This course will
+not only keep up your regular habits, but produce a hardiness of
+constitution which will greatly increase your usefulness in life. It is
+a great mistake to suppose that exposure to a damp, vapory atmosphere is
+injurious to health. The danger lies in exposing yourself when the
+system is in a relaxed state, as it is during rest, after exercise. But,
+while a general action is kept up, by vigorous exercise, nature itself
+will resist the most unfriendly vapors of the atmosphere. There is a
+great and growing evil in the education of ladies of the middling and
+higher classes, at the present day. The tender and delicate manner in
+which they are bred, enfeebles their constitutions, and greatly
+diminishes their usefulness, in every station of life. Many of them are
+sickly, and few of them are able to endure the slightest hardships. To
+show that this is the fault of their education, we need only to refer to
+the condition of those young women whose circumstances in life render it
+necessary for them to labor. In most cases they possess hale and
+vigorous constitutions, and are even more capable of enduring hardships
+than most men of sedentary habits. There may be some exceptions to this
+remark; but if these cases were examined, we should doubtless find that
+the laws of nature have been, in some other respects, transgressed. I do
+not see how this delicate training can be reconciled with Christian
+principle. If we have devoted ourselves to the Lord, it is our duty not
+only to do all the good we can in this world, but to make ourselves
+_capable_ of doing as much as possible. The man in the parable was
+condemned for not _improving_ and _increasing_ his talent. Anything,
+then, which has a tendency to diminish our usefulness, should be
+regarded as _sin_.
+
+Exposure to all kinds of weather has this advantage also. It renders a
+person much less likely to take cold; and, of course, less subject to
+sickness. For a great proportion of diseases owe their origin to common
+colds.
+
+No part of a code of health is of more importance than exercise. Without
+it, everything else will fail. And it is as necessary that it should be
+_regular_ every day, and at nearly the same hours every day, as it is
+that meals should be regular. We might as well omit eating for a day, as
+to neglect exercise. The one is as necessary as the other, to promote
+the regular operations of the animal functions.
+
+But, when your situation will admit of it, I would advise you to take a
+portion of your exercise in those domestic employments which require
+vigorous exertion. If you open your windows, you will have the fresh
+air; at the same time, you will enjoy the satisfaction of rendering your
+hours of relaxation useful.
+
+5. _Bathe frequently._ About five eighths of the food taken into the
+stomach passes off by insensible perspiration, through the pores of the
+skin; and with it is thrown off whatever impure matter is found in any
+part of the system. When this perspiration is obstructed, general
+derangement succeeds. It is chiefly to promote this that exercise is
+required. But the matter thrown off is of a very poisonous nature; and
+if not removed may he absorbed again into the system It also collects
+upon the surface, and obstructs the regular discharge from the pores.
+Frequent ablution is therefore highly necessary.
+
+It is also essential to personal cleanliness. There is an _odor_ in this
+insensible perspiration, which becomes offensive when the impurities
+collecting upon the surface of the skin are not frequently removed. The
+entire surface of the body should be washed every day; and if this is
+done on rising in the morning, with cold water, and followed with brisk
+rubbing with a coarse towel, it will furnish an effectual safeguard
+against taking cold. This, however, should be remitted, when there is
+any danger to be apprehended from the sudden application of cold; or
+serious consequences may follow. Tepid water, with soap, should
+occasionally be used at night, in order to remove all impurities from
+the skin.
+
+6. _Pay attention to the quality and quantity of food taken into the
+stomach._ I know of nothing else which more necessarily affects both the
+health of the body, and the vigor of the intellect. It is from this that
+the blood is formed, and the continual waste of the system supplied. And
+through the blood it acts on the brain, which is the seat of the
+intellect. Yet, notwithstanding this, those whose peculiar province it
+is to direct the preparation of our food, seldom inquire into the
+chemical effect any such preparation may have upon the stomach, and,
+through it, upon the whole system. Indeed, the business is generally
+left to persons entirely ignorant of the principles which govern the
+human constitution. It is no wonder, then, that a large proportion of
+the culinary preparations of the present day are decidedly unfriendly to
+it. But in relation to this matter, I cannot here be very particular. I
+will only give some general rules, by which you may discover the bounds
+of moderation, and what articles of food ought to be avoided. The
+sensible effects arising from food unsuitable to the state of the
+stomach are generally the following:--Disagreeable eructations,
+accompanied with risings of food; uneasy or burning sensations of the
+stomach; acidity; and these symptoms are often succeeded by headache and
+dizziness or vertigo. The effects of an excessive quantity of food are
+first felt by an uneasiness and oppressive fulness of the stomach. This
+is succeeded by a general distension or fulness of the blood-vessels,
+particularly about the head; general lassitude; sluggishness and dulness
+of intellect, with a great aversion to mental effort. These sensations
+are accompanied by a general uneasiness throughout the whole system,
+with more or less pain. It also brings into exercise every unholy
+temper. It makes people fretful, impatient, and peevish. The best
+disposition may be ruined by the improper indulgence of the appetite. I
+have been particular in describing these symptoms, because people are
+often subject to many uncomfortable sensations, for which they cannot
+account, but which might be traced to this source. A large share of our
+unpleasant feelings probably arises either from the improper quality, or
+excessive quantity, of the food taken into the stomach. And the bounds
+of moderation are more frequently exceeded by all classes of people,
+than many imagine. But for a more full examination of this subject, I
+must again refer you to the works of judicious writers on health, and
+the means of preserving it. This is a matter so intimately connected
+with the sphere of a lady's influence, that every female should give it
+a thorough investigation.
+
+Carefully observe those articles of food which you find injurious, and
+avoid them. Observe, also, as nearly as you can, the _quantity_ which
+agrees with your stomach, and see that you never exceed it. Take no food
+between your regular meals. The stomach is employed from three to five
+hours in digesting a meal; if more food is taken during that time, it
+disturbs and impedes digestion, and makes it more laborious. And, after
+one meal is digested, the stomach needs rest before another is taken. In
+connection with these general hints, attention to the two following
+rules will generally be sufficient:
+
+(1.) Avoid highly seasoned food, fresh bread, heating condiments, and
+stimulating drinks.
+
+(2.) Select the simplest dishes, and make your meal of a single course.
+Mixed dishes are more likely to be injurious; and a second course will
+almost certainly lead to excess.
+
+But, do not give your attention so much to this subject as to become
+_splenetic_. The imagination has a great influence upon animal feeling;
+and if you are always watching the digestion of your food, you will be
+sure to find dyspeptic symptoms; and if you humor your stomach too much,
+you will weaken its capacity of accommodating itself to the kind of
+nutriment it receives. Having fixed your principles of regimen, adhere
+to them as rigidly as you can without inconvenience to others; but
+having done this, let your mind dwell as little as possible on the
+subject, and do not make it a matter of frequent conversation.
+Especially, do not make trouble to the friends who entertain you, when
+away from home, by excessive particularity. You may find some wholesome
+dish on the most luxurious table; and if the table is _lean_, you need
+not fear.
+
+As we are commanded, whether we eat or drink, or whatsoever we do, to do
+all to the glory of God, it may not be amiss to inquire how we may
+_glorify God in eating and drinking_. 1. We may eat for the purpose of
+strengthening our bodies, to enable us to engage in the active service
+of the Lord. 2. When we partake in moderation of the bounties of
+Providence, it is right that our animal appetites should be feasted with
+the delicious taste of the fruits of the earth. But we must see the
+glory of God in it. Here the benevolence of his character shines forth,
+in the wonderful provision which he has made for the gratification of
+our earthly appetites. Hence we may argue the ineffable sweetness of the
+bread of life--the food of the soul. This mortal body is but a tent
+pitched in the wilderness, for the residence of the soul during its
+pilgrimage. If, then, God has opened the treasures of the animal and
+vegetable kingdoms to please the taste of this meaner part, how much
+more abundant the provision for feasting the soul with pure spiritual
+food; with eternally increasing knowledge of the divine character and
+perfections! But we cannot so partake of those rich and hurtful dainties
+invented by man. The delight thus experienced is the glory of man, not
+of God. And the effect produced is the destruction of those delicate
+organs of taste which he has provided, that we may discern the exquisite
+sweetness of the natural fruits of the earth. By the same means, also,
+we destroy our health, and unfit ourselves for his service. 3. But, I
+suppose the apostle had in his mind chiefly the idea of _acknowledging
+God_, when we partake of his bounty, and of _honoring him_ by doing
+everything _in obedience to his commands_. Strict and intelligent regard
+to these two points would generally direct us aright in the matter of
+eating and drinking.
+
+Do not, by any means, think this subject beneath your attention. The
+greatest and best of men have made it a matter of practical study. Those
+who have given us the brightest specimens of intellectual effort have
+been remarkable for rigorous attention to their diet. Among them may be
+mentioned Sir Isaac Newton, John Locke, and President Edwards.
+_Temperance_ is one of the fruits of the spirit. It is therefore the
+duty of every Christian, to know the bounds of moderation in all things,
+and to practise accordingly.
+
+7. _As much as possible avoid taking medicine._ The practice of
+resorting to _remedies_ for every unpleasant feeling cannot be too
+strongly reprobated. Medicine should be regarded as a choice of two
+evils. It may throw off a violent attack of disease, and save life; but
+it must inevitably, in a greater or less degree, impair the
+constitution. Medicine is unfriendly to the human system. Its very
+effect, which is to disturb the regular operation of the animal
+functions, proves this. But, when violent disease is seated upon any
+part, this may be necessary; and the injury received from the medicine
+may not bear any comparison with the consequences which would follow, if
+the disease were left to take its course. In such cases, the physician
+should be called immediately, as delay may be fatal. But the great
+secret lies in avoiding such attacks, by a scrupulous attention to the
+laws of nature. Such attacks may generally be traced either to violent
+colds, or the interruption of some of the regular functions of the body.
+The most important of these may, with proper attention, be brought
+almost entirely under the control of _habit_; and all of them may
+generally be preserved in healthy action, by proper attention to diet
+and exercise. But careless and negligent habits, in these respects, will
+ruin the most hardy constitution, and bring on a train of disorders
+equally detrimental to mind and body. But, in most cases of moderate,
+protracted disease, a return to the regular system of living _according
+to nature_ will gradually restore lost health. Or, in other words, a
+strict examination will discover some violation of the principles of the
+human constitution, as the cause of derangement; and by correcting this
+error, nature will gradually recover its lost energies, and restore
+soundness to the part affected.
+
+ Your affectionate Brother.
+
+
+
+
+LETTER XI.
+
+_Mental Cultivation. Reading._
+
+
+MY DEAR SISTER,
+
+Our minds are given us as talents to improve in the service of God. If
+we neglect the proper cultivation of them, we shall come under the
+condemnation of the servant who hid his talent in the earth. But there
+is a very great difference between mental cultivation and the mere
+reception of knowledge. So you will perceive that when I speak of the
+improvement of the mind, I do not mean _reading_ only; but that
+discipline which calls into exercise the intellectual faculties, and
+enables us to employ them in the investigation of the truth. This
+discipline is a necessary preparation for profitable reading. It is a
+great mistake to suppose that _mind_ is entirely original; or that only
+a few possess intellectual faculties capable of searching into the deep
+recesses of knowledge. It is true some possess talents of a superior
+order; but none, except idiots, are incapable of improvement; and many
+of the greatest minds have been formed upon a foundation which appeared
+to consist of little else than dullness and stupidity. The most crooked
+and unpromising twig may, by proper care and culture, become a great and
+beautiful tree. The object of all education is to prepare us for
+usefulness, either to ourselves or to others. We are not to disregard
+ourselves. The glory of God is as much concerned in our own spiritual
+growth, as in that of any other individual. But we are to love others
+_as_ ourselves, and seek their good _as_ our own. Although our heads may
+be filled with knowledge, yet if we have not the capacity of employing
+it for practical purposes, it will be of little benefit, either to
+ourselves or others. Many persons excuse themselves for neglecting to
+improve their minds, upon the ground that they are incapable of doing
+anything great or brilliant. But this arises from a foolish pride. If we
+have but a single talent, we are equally under obligation to improve it
+in the service of our Master as if we had ten. And it was upon this
+principle that the servant was condemned to whom but one was given.
+
+The discipline of which I speak may be effected in many ways. But the
+method I shall propose is one that can be pursued without an instructor,
+while employed most of the time in active pursuits. The course already
+recommended, in relation to meditation and the study of the Scriptures,
+will be found a great assistance in the proper discipline of the mind.
+But this is not all that is necessary. I know of nothing which more
+effectually calls out the resources of the mind than writing. To a
+person unaccustomed to this exercise, it appears exceedingly difficult.
+But a little practice will make it a pleasing and delightful employment.
+The mind is far more richly feasted with ideas conceived and brought
+forth by itself, than by those produced by others, and communicated
+through the medium of the senses; and all the intellectual faculties are
+strengthened and improved by exertion.
+
+I would, therefore, advise you to pursue a regular plan of written
+exercises. This will be very easy, if you only learn to think
+methodically. Select, chiefly, practical subjects; which your
+Sabbath-school lessons, your subjects of meditation, and your daily
+study of the Scriptures, will furnish in great abundance. The principal
+reason why young persons find this exercise so difficult is, that they
+usually select abstract subjects, which have scarce any relation to the
+common concerns of life. On this account, it will be greatly to your
+advantage to choose some Scripture truth as the subject of your
+exercise. The Bible is a practical book, and we have a personal
+interest in everything it contains. When you have selected your subject,
+carefully separate the different parts or propositions it contains, and
+arrange them under different heads. This you will find a great
+assistance in directing your thoughts. If you look at the whole subject
+at once, your ideas will he obscure, indefinite, and confused. But all
+this difficulty will be removed, by a judicious division of its parts.
+Set apart regular portions of time to be employed in writing. Let these
+seasons be as frequent as may consist with your other duties, and
+observe them strictly. Do not indulge the absurd notion that you can
+write only when you _feel like it_. Remember your object is to
+_discipline_ the mind, and bring it under the control of the will. But,
+to suffer your mind to be controlled by your feelings, in the very act
+of discipline, is absurd. As well might a mother talk of governing her
+child, while she allows it to do as it pleases. Finish one division of
+your subject every time you sit down to this exercise, until the whole
+is completed. Then lay it aside till you have finished another. After
+this, review, correct, and copy the first one. The advantage of laying
+aside an exercise for some time, before correcting it, is, that you will
+be more likely to discover its defects than while your first thoughts
+upon the subject are fresh in your mind. But never commence a subject,
+and leave it unfinished. Such a course renders the mind fickle, and
+unfits it for close study and patient investigation. Finish what you
+begin, however difficult you may find it. Scarce any habit is of more
+practical importance than perseverance. Do not be discouraged, even if
+you should be able to bring forth but one idea under each division of
+your subject. You will improve with every exercise. I well recollect the
+first attempt I made at writing. With all the study of which I was
+capable, I could not produce more than five or six lines. Carefully
+preserve all your manuscripts. By referring to them occasionally, you
+will discover your progress in improvement. In these exercises you can
+make use of the knowledge you acquire in reading, whenever it applies to
+your subject. But, in everything, remember your dependence upon God, and
+seek the direction of his Holy Spirit.
+
+_Reading_ is also of great importance. By this we call in the aid of
+others' minds, with the experience of past ages. But, unless you observe
+some system in your reading, you will derive comparatively little
+benefit from it. I will endeavor to mark out a simple plan, which you
+may find useful. For this purpose I shall arrange the various kinds of
+reading, under four different heads, to each of which you may assign
+particular days of the week.
+
+1. _History_, two days;
+2. _Biography_, one day;
+3. _Doctrinal_, one day;
+4. _Miscellaneous_, two days.
+
+The advantages of this plan are, that the knowledge you acquire will be
+more complete than it would be if you were to pursue but one subject at
+a time; and the variety will add interest to the employment. But each of
+these different kinds of reading requires a separate notice.
+
+(1.) History is divided into two kinds, sacred and profane. It is for
+this reason that I have assigned two days in the week for the reading of
+it. I would have one of these days devoted to the history of the church,
+and the other to the history of the world. Both these are highly
+necessary to every one who desires an enlarged view of the affairs of
+the world, and the dealings of God with mankind in general, and with his
+church in particular. In reading profane history, several things are to
+be kept distinctly in view.
+
+1. _The providence of God in directing the affairs of men._ Observe the
+hand of God in everything; for he controls the actions even of wicked
+men, to accomplish his own purposes. The Bible is full of this great
+truth. Scarcely a page can be found where it is not recognized. "The
+most High ruleth in the kingdom of men, and giveth it to whomsoever he
+will." He calls the king of Assyria the "rod of his anger," for
+chastising the hypocritical Jews; but adds, "Howbeit, he meaneth not so,
+neither doth his heart think so; but it is in his heart to destroy and
+cut off nations not a few." And, in a subsequent verse, he says, when he
+has performed his whole work, by this wicked king, he will punish his
+stout heart, and the glory of his high looks. But it is not in great
+matters alone, that the hand of the Lord is to be seen. He exercises a
+particular providence over the least as well as the greatest of his
+works. Even a single sparrow, says our Lord, shall not fall to the
+ground without our heavenly Father. And this is one of the brightest
+glories of the divine character. He who fills immensity with his
+presence, condescends to care for the minutest beings in the universe.
+
+2. _Observe the connection of the events recorded in history, with the
+fulfilment of prophecy._ I do not, however, suppose you will be able to
+see this very clearly, without reading some authors who have made the
+prophecies their particular study. And this you will not be prepared to
+do with much profit, till you have the leading events of history fixed
+in your mind.
+
+3. _Observe the depravity of the human heart, and the evil nature of
+sin_, as manifested in the conduct of wicked men, who have been left
+without restraint, and in the consequences resulting from such conduct.
+
+4. _See the hatred of God towards sin_, as displayed in the miseries
+brought upon the world in consequence of it. In reading history, we find
+that individuals, whom God could have cut off by a single stroke of his
+hand, have been permitted to live for years, and spread devastation,
+misery, and death, everywhere around them. The infidel would pronounce
+this inconsistent with the character of a God of infinite benevolence.
+But the whole mystery is explained in the Bible. All this wretchedness
+is brought upon men for the punishment of their sins.
+
+5. _Observe what bearing the events recorded have upon the church of
+Christ._ One of the great laws of God's moral government upon earth,
+appears to be, that he directs and overrules all things with particular
+reference to the kingdom of Christ. Often, events which seem, at first
+glance, to be altogether foreign to the interests of this kingdom,
+appear, upon a closer examination, to be intimately connected with it.
+Take, for example, the conquests of Alexander the Great. As the life of
+this extraordinary man stands out alone, unconnected with the subsequent
+history of the church, we see nothing but the wild career of mad
+ambition. But, in taking a more enlarged view of the subject, we
+discover that he was the instrument which God employed for spreading
+over a large portion of the world one common language; and so to prepare
+the way for the introduction of the gospel. Wherever the arms of
+Alexander extended, the Greek language was made known; and this was the
+language in which the books of the New Testament were written. And, no
+doubt, if we could discover it, every event of history has a bearing,
+equally direct, upon the interests of Christ's kingdom.
+
+But, in order to keep all these things distinctly before your mind, you
+must maintain, in the midst of your reading, a constant spirit of
+prayer.
+
+In reading church history, you will have occasion to observe the same
+things, because the history of the church is necessarily connected with
+the history of the world. But there are also some things to be noticed,
+wherein the history of the church differs from that of the world. The
+dealings of God with his own people differ from his dealings with his
+enemies. The afflictions which he brings upon the former are the
+wholesome corrections of a tender Father, and designed for their good;
+those he brings upon the latter are designed either to lead them to
+repentance, or they are just judgments, intended for the destruction of
+those who have filled up the measure of their iniquities. But be
+careful, in reading church history, that you do not lose sight of the
+true church of Christ. Most of the histories which have been written,
+are filled either with accounts of individuals, or of bodies of wicked
+men, who could lay no claim to the character of the church of Christ. A
+church consists of a society of people, professing the fundamental
+doctrines of the gospel, and practising them in their lives. Or, in
+other words, having both the _form_ and _power_ of godliness. Without
+these, no body of men have any right to be called the church of Christ.
+If you observe this, you will relieve yourself from much perplexity of
+mind, which the careless reader experiences from, supposing that all the
+evils described in any period of the history of the nominal church, do
+really exist in the _true_ church. These very evils prove that it is not
+the true church of Christ.
+
+(2.) RELIGIOUS BIOGRAPHY, or the lives of individuals of eminent piety,
+is perhaps the best kind of practical reading. It is in many respects
+very profitable. It furnishes testimony to the reality and value of the
+religion of Jesus, by the exemplification of the truths of Revelation in
+the lives of its followers. It also points out the difficulties which
+beset the Christian's path, and the means by which they can be
+surmounted. Suppose a traveller just entering a dreary wilderness. The
+path which leads through it is exceedingly narrow and difficult to be
+kept. On each side, it is beset with thorns, and briers, and miry pits.
+Would he not rejoice to find a book containing the experience of former
+travellers who had passed that way; in which every difficult spot is
+marked; all their contests with wild beasts and serpents, and all their
+falls described; and a beacon, or _guide-board_, set up, wherever a
+beaten track turns aside from the true way? All this you may find in
+religious biographies. There, the difficulties, trials, temptations,
+falls, and deliverances of God's people are described. You may profit
+from their examples. But, one caution is necessary. Bring every
+religious experience described in these works to the test of the Holy
+Scriptures. If you find anything contrary to this unerring standard,
+reject it. Satan is ever busy, and may deceive even good men with false
+experiences. I would advise you, so far as practicable, to keep always
+the biography of some eminent person in a course of reading, and devote
+to it what time you can spare from your ordinary pursuits, one day in
+the week.
+
+(3.) In relation to doctrinal reading, I have already given general
+directions. If you devote to it the spare time of one day in the week,
+regularly, you will keep alive your interest in the investigation of
+truth, and yet avoid becoming so much absorbed in abstract speculation
+as to overlook present duty.
+
+(4.) Under the head of miscellaneous reading, I shall comprehend the
+following: Works on the prophecies, to be read in connection with
+history; practical works on Christian character, experience and duty; on
+the instruction of the young; illustrations of Scripture; on the natural
+sciences; on health: to these you may add, occasionally, an interesting
+book which may fall in your way, on subjects not included in this
+enumeration. Keep in a course of reading a book on some one of the above
+topics, and devote to it the leisure of one day in the week. The other
+day, which I have recommended to be devoted to miscellaneous reading, I
+would have you employ in reading newspapers and periodical publications.
+If you find one day insufficient for this, you can keep by you a
+newspaper, to fill up little broken intervals of time, which cannot well
+be employed in regular study. Do not, however, read everything you find
+in the newspapers, nor suffer yourself to acquire such a morbid appetite
+for the exciting subjects discussed in them, as to tempt you to break in
+upon your systematic course of reading. Newspapers and periodicals
+contain much trash; and you may fritter away all your leisure upon them,
+to the great injury of your mind and heart. Your chief object in reading
+them should be, to preserve in your mind the history of your own times;
+and to understand the subjects which interest the public mind; as well
+as to observe the signs of the times, in relation to the progress of
+Christ's kingdom.
+
+I have sketched the above plan, hoping you may find it a useful guide in
+the acquisition of knowledge. The work here laid out may seem so great,
+at first sight, as to discourage you from making the attempt. But a
+little calculation will remove every difficulty. If you read but twenty
+pages in a day, at the close of the year you will have read a thousand
+pages, under each of the above divisions; more than six thousand pages
+in all. This would be equal to twenty volumes, of three hundred pages
+each. Pursue this plan for ten years, and you will have read _two
+hundred volumes_, containing _sixty thousand pages_. You can read twenty
+pages in an hour, at least; and I think you will not say it is
+impossible to spare this portion of time every day, for the purpose of
+acquiring useful knowledge. Think what a vast amount may thus be
+treasured up in the course of a few years! But you may not always be
+able to obtain books, and keep them a sufficient length of time to
+pursue the above plan strictly.[K] In such case, you can vary it to suit
+your circumstances and convenience. But always have a regular system.
+You will find it very profitable to take notes in writing of such
+thoughts as occur to your own mind, in the course of your reading; and
+particularly of the several points to be noted in history, and of the
+practical lesson which you learn from biography. And you ought always to
+give sufficient time to your reading to enable you to understand it
+thoroughly.
+
+ [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 light
+reading, it is hardly necessary for me to say anything on the subject. I
+cannot see how a Christian, who has had a taste of "_angel's food_" can
+relish the miserable trash contained in _novels._ The tendency of novel
+reading is most pernicious. It enervates the mental powers, and unfits
+them for close study and serious contemplation. It dissipates the mind,
+and creates a diseased imagination. It promotes a sickly sensibility,
+and renders its votaries unfit for the pursuits of real life. It is a
+great waste of time, and on this account alone may be regarded as
+sinful. But I would not advise you to read _any_ books, merely because
+you can get nothing else; nor because there is nothing bad in them.
+There are many books which contain nothing particularly objectionable,
+which, nevertheless, are not the best that can be obtained. There are so
+many good books, that there is no necessity for wasting your precious
+time upon crude, ill-digested, or unprofitable works. You may, however,
+devote some time pleasantly and profitably, to reading the best English
+classics, both in poetry and prose; which, for the want of a better
+term, I shall include under the head of _Literary_, for the purpose of
+cultivating the imagination, improving the taste, and enriching your
+style. These should be selected with great discrimination and care, with
+reference both to their style and their moral tendency. Poetry, to a
+limited extent, tends to elevate the mind, cherish the finer
+sensibilities of the heart, and refine the taste.
+
+If you cannot obtain books which furnish you a _profitable_ employment
+for your hours of leisure, devote them wholly to the study of the Bible.
+This you always have with you; and you will find it a never-failing
+treasure. The more you study it, the more delight it will afford. You
+may find new beauties in it, and "still increasing light," as long as
+you live; and after death, the unfolding of its glorious mysteries will
+furnish employment for a never-ending eternity.
+
+ Your 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 consecrated
+your whole life to his service. Your _time_, then, is not your own, but
+the Lord's. If you waste it, or spend it unprofitably, you _rob_ God.
+You are not at liberty even to employ it exclusively to yourself. You
+are bound to glorify God with your time. And how can this be done? By so
+employing it that it will be most beneficial both to yourself and
+others. The Christian, who properly considers the great work he has to
+perform in his own soul, as well as the wide field of benevolent
+exertion which opens everywhere around him, and reflects how exceedingly
+short his time is, will not be disposed to trifle away any of the
+precious moments God has given him. Hence we are exhorted to _redeem_ or
+_rescue_ the time, as it flies. A very common fault lies in not
+estimating the value of a moment. This leads to the waste of immense
+portions of precious time. It is with time as with an estate. The old
+adage is, "Take care of the _pennies_, and the _pounds_ will take care
+of themselves." So, if we take care of the _moments_, the _hours_ will
+take care of themselves. Indeed, our whole lives are made up of moments.
+A little calculation may startle those who carelessly and foolishly
+trifle away small portions of time. Suppose you waste _only ten
+minutes_ at a time, six times in a day; this will make an hour. This
+hour is subtracted from that portion of your time which might have been
+devoted to active employments. Sleeping, refreshment, and personal
+duties, generally occupy at least one half of the twenty-four hours. You
+have then lost one twelfth part of the available portion of the day.
+Suppose, then, you live to the age of seventy years. Take from this the
+first ten years of your life. From the sixty remaining, you will have
+thrown away _five years_! These five years are taken from that portion
+of your time which should have been employed in the cultivation of your
+mind, and in the practical duties of religion. For, the common excuse
+for neglecting the improvement of the mind, and the cultivation of
+personal piety, is _want of time_. Now, if you employ one half of this
+time in reading, at the rate of twenty pages an hour, you will be able
+to read more than _eighteen thousand pages_; or _sixty volumes_ of
+three hundred pages each. If you employ the other half in devotional
+exercises in your closet, in addition to the time you would spend in
+this manner, upon the supposition that these five years are lost, what
+an influence will it have upon the health of your soul? Or, if you spend
+the whole of it in the active duties of Christian benevolence, how much
+good can you accomplish? Think what you might do by employing five years
+in the undivided service of your Master.
+
+But, the grand secret of _redeeming_ time is, the systematic arrangement
+of all of our affairs. The wise man says,--"To everything there is a
+_season_, and a time for every purpose under heaven." Now, if we so
+divide our time as to assign a particular season for every employment,
+we shall be at no loss, when one thing is finished, what to do next, and
+one duty will not crowd upon another. For want of this system, many
+people suffer much needless perplexity. They find a multitude of duties
+crowding upon them at the same time, and they know not where to begin
+to discharge them. They spend perhaps half of their time in considering
+what they shall do. They are always in a hurry and bustle, yet, when the
+day is gone, they have not half finished its duties. All this would have
+been avoided, had they parcelled out the day, and assigned particular
+duties to particular seasons. They might have gone quietly to their
+work; pursued their employments with calmness and serenity; and at the
+close of the day laid themselves down to rest, with the satisfaction of
+having discharged every duty. Form, then, a systematic plan to regulate
+your daily employments. Give to each particular duty its appropriate
+place; and when you have finished one, pass rapidly to another, without
+losing any precious intervals between. Bear continually in mind that
+every moment you waste will be deducted from the period of your earthly
+existence; but do not try to crowd too much into the compass of a single
+day. This will defeat your object. You will always be liable to numerous
+and unavoidable interruptions. You have friends who claim a portion of
+your time. It is better to interrupt your own affairs than to treat them
+rudely. You have also many accidental duties, which you cannot bring
+into the regular routine of your employments. Give, then, sufficient
+latitude to your system to anticipate these, so that your affairs may
+not be thrown into confusion by their unexpected occurrence.
+
+The duty of being systematic in all our arrangements is enforced by
+several considerations. 1. _By the example of our Creator._ By a careful
+perusal of the first chapter of Genesis, you will see that God assigned
+a particular portion of the creation to each day of the week, and that
+he rested on the seventh day. Now the Lord has some design in everything
+he does. He never did anything in vain. But he could as easily have made
+all things at once, by a single word of his power, as to have been
+occupied six days in the creation. As for resting the seventh day, the
+Almighty could not be weary, and therefore needed no rest. What, then,
+could have been his design in this, but to set before us an example for
+the 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 in
+every page of the book of nature. From the minutest insect, up through
+all the animal creation, to the structure of our own bodies, there is a
+systematic arrangement of every particle of matter. So, from the little
+pebble that is washed upon the sea-shore, up to the loftiest worlds, and
+the whole planetary system, the same truth is manifest.
+
+3. _This duty is enforced by our obligation to employ all our time for
+the glory of God._ If we neglect the systematic arrangement of all our
+affairs, we lose much precious time, which might have been employed in
+the service of the Lord.
+
+I shall close this letter with a few remarks upon the nature of
+obligation. The very idea of obligation supposes the possibility of the
+thing being done that is required. There can be no such thing as our
+being under obligation to do what is in its own nature impossible. The
+idea itself is absurd. This principle is recognized by our Lord in the
+parable of the talents. The man only required of his servants _according
+to their ability_. Nothing, then, is duty except what can be done at the
+present moment. There are other things which may be duty hereafter; but
+they are not _present duty_. Now, the great principle which I would here
+establish is, as I have elsewhere remarked, that the _obligation of duty
+rests upon the present moment_. No principle can be of greater
+importance in practical life than this. It lies at the foundation of all
+Christian effort. It is the neglect of it which has ruined thousands of
+immortal souls, who have sat under the sound of the gospel. It is the
+neglect of it which keeps the church so low. If it is the duty of a
+sinner to repent, it is his duty to do it _now_; and every moment's
+delay is a new act of rebellion against God. If it is the duty of a
+backslider to return and humble himself before God, it is his duty to do
+it _now_; and every moment he delays, he is going farther from God, and
+rendering his return more difficult. If it is the duty of a Christian to
+live near to God; to feel his presence; to hold communion with him; to
+be affected with the infinite beauty and excellence of his holy
+character; the obligation of that duty rests upon the present moment.
+Every moment's delay is _sin_. And so of every other duty. Our first
+object, then, is to _know_ present duty; our second, to _do_ it. We
+cannot put off anything which we ought to do _now_, without bringing
+guilt 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 enterprises
+of the present day. No one who possesses the spirit of our Master can be
+indifferent towards them. It is important, then, that you should know
+what you _can do_ towards moving forward these enterprises. For,
+remember that your obligation is as extensive as your ability. Christ
+commended the woman, referred to in the passage above quoted for doing
+"_what she could_." If you do more than any within the circle of your
+acquaintance, and yet leave undone anything that you can do, you do not
+discharge your obligations. You have entered into the service of the
+Lord, and he requires you to _do what you can_. It then becomes a matter
+of serious inquiry, "_What can I do?_" It is an interesting fact, that
+the great moral enterprises of the present day, both for the conversion
+of the world, and for ameliorating the temporal 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 sex
+to the station which properly belongs to them. I will endeavor to point
+out some of the principal channels through which it can be exerted.
+
+I. _You may make your influence felt in the Bible Society._ You know the
+grand object of this society is to put a copy of the Holy Scriptures
+within the reach of every individual of the human race. The spirit of
+Christ is that of the most expansive benevolence. If you possess this
+spirit, and value the sacred treasure contained in God's word as you
+ought, you will feel a thrilling interest in this cause. Your heart will
+overflow with compassion for those poor souls who have not the word of
+life. What, then, must be your emotions, when you consider that more
+than six hundred millions of your fellow-beings, as good by nature as
+yourself, are destitute of the Bible? The population of the whole world
+is estimated at _seven hundred and thirty-seven millions_. Of these,
+_five hundred and nine millions_ are heathen, and _one hundred and
+fifty-six millions_ are Roman and Greek Catholics; nearly all of whom
+are destitute of the word of God. This leaves but _seventy-two millions_
+who are called Protestants; but a vast number of these, even in our
+highly favored land, are living without the Bible. Can you say with the
+Psalmist, "Oh how love I thy law! It is my meditation all the day"? How,
+then, must your heart bleed in view of these facts! "But," perhaps you
+reply, "what can I do for these perishing millions?" I answer, _Do what
+you can_. This is all that God requires of you. Although what you can do
+will be but as a drop of water in the ocean, compared with what is to be
+done, yet it may be the means of saving many perishing souls. You can
+become a member of the Bible Society. You can act as a visitor and
+collector, both to ascertain and supply those families which are
+destitute of the word of life, and to obtain the means of supplying
+others. And if no female Bible Society exists in the place where your
+lot is cast, you can exert your influence among the ladies of your
+acquaintance to form one. And in his measure I would advise you to
+persevere, even though you find at first only two or three to unite with
+you. All obstacles in the way of benevolent enterprises vanish before a
+spirit of prayerful perseverance, and untiring exertion.
+
+II. _You can make your influence felt in the Tract Society._ The
+circulation of religious tracts has been abundantly owned and blessed of
+God's spirit. It seems to be almost the only means of reaching some
+particular classes of people, who never wait upon God in his house. It
+is a cheap method of preaching the gospel both to the rich and the poor.
+For a single cent, or even less, a sermon may be obtained, containing a
+portion of divine truth sufficient, with God's blessing, to lead a soul
+to Christ. Engage actively in the various forms of this department of
+benevolent labor. The distribution of a tract to every family in a town,
+once a month, when properly conducted, may be the means of doing great
+good. It furnishes an easy introduction into families where God is not
+acknowledged; and the matter contained in the tract will assist you to
+introduce religious conversation. It will enable you to ascertain and
+relieve the wants of the poor, without seeming to be obtrusive. It will
+soften your own heart, and excite your compassion, in view of the
+objects of distress with which you meet. It also furnishes a convenient
+opportunity for collecting children into Sabbath-schools. In
+distributing tracts, endeavor, as far as courtesy and propriety will
+admit, to engage those with whom you meet in direct personal
+conversation with regard to the concerns of their souls; and when you
+meet only with the female members of the family, and circumstances favor
+it, pray with them. By so doing, you may be the instrument of saving
+many precious souls. Your labor will also reflect back upon yourself,
+and warm your own heart. You will get a deeper sense of the dreadful
+condition of perishing sinners; and this will be the means of exciting a
+spirit of prayer in their behalf. Those engaged in this work should meet
+every month, after finishing the distribution, report all cases of
+interest, and spend a season in prayer for the divine blessing upon
+their labors. I would advise you to begin your distribution early in the
+month, and always finish it before the middle; and be sure you make a
+written report to the superintendent, as soon as you have finished it.
+
+III. _You can make your influence felt in the missionary cause._ This is
+a cause which must be near the heart of every Christian. The spirit of
+missions is in unison with every feeling of the new-born soul. It is the
+spirit of universal benevolence; the same spirit which brought our Lord
+from the realms of glory, to suffer and die for perishing sinners. His
+last command to his disciples, before ascending up again into heaven,
+was, that they should follow his example, in the exercise of this
+spirit, until the whole world should be brought to a knowledge of his
+salvation. But more than eighteen hundred years have passed away, and
+yet at least two thirds of the inhabitants of this fallen world have
+never heard the gospel; and probably not more than one seventieth part
+of them have really embraced it. This is a mournful picture, and
+calculated to call forth every feeling of Christian sympathy, and awaken
+a burning zeal for the honor and glory of God. O, think how Jesus is
+dishonored by his own people, who thus disregard his last parting
+request! But here again you may inquire, "What can _I_ do?" You can do
+much more than most people think they can do. Although you may not be
+permitted to go to the heathen yourself, yet you can help those that do
+go. I know that your means are limited; yet there are many ways in which
+you can do much for this cause with little means. By regulating all your
+expenses by Christian principle, you may save much, even of a small
+income, for benevolent purposes. But you may also exert an influence
+upon others. In all your intercourse with other Christians, especially
+ladies, you may stir up a missionary spirit. To aid you in this, become
+acquainted with what has been done, and what is now doing, for the
+conversion of the heathen. Make yourself familiar with the arguments in
+favor of this holy cause. By this means, you may become a zealous and
+successful advocate of the claims of five hundred millions of perishing
+heathen. As an opportunity occurs once a month for all to contribute to
+this cause, you know not what effect such efforts may have upon the
+purses of those whom God has blessed with an abundance of the good
+things of this life. Again; you may do much for the heathen, by forming
+a missionary association among the ladies where you reside. Let such an
+association employ their needless half a day in every week, and apply
+the avails of their labor to the missionary cause. This would enable
+every 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 of
+the association should be appointed to read missionary intelligence,
+while the rest labor with their hands. This will be the means of
+exciting a missionary spirit, which may result in a much greater benefit
+than the amount of money contributed by the society. Another advantage
+of 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 of
+pleasure. There is a little Sabbath-school book, published in Boston,
+entitled "_Louisa Palston_," which ought to be in the hands of every
+young lady. It presents the subject of missions to the heathen in a most
+interesting light, and also contains an excellent example of an
+association of the kind here recommended.
+
+IV. _You can make your influence felt in behalf of the poor._ By
+frequenting the abodes of poverty and distress, you may administer to
+the wants of the afflicted, and call into active exercise the feelings
+of Christian sympathy in your own bosom. By this means, also, you will
+be prepared to enlist others in the same cause. Female benevolent
+societies, for assisting the poor, should be formed in all large towns;
+and in most places, much good may be done by forming societies for
+clothing poor children, to enable them to attend Sabbath-schools. But
+perhaps there is no way in which you can do so much for the poor, as by
+assisting them with your own hands, in their afflictions, and aiding
+them by your advice. Be careful, however, that you do not make them feel
+that you are conferring an obligation.
+
+There is, at the present day, a very erroneous impression abroad, in
+relation to the poor. Many wealthy people, and many in moderate but
+comfortable circumstances, seem to think God has given them their
+property solely for their own gratification. Go to their houses, and you
+will find their tables groaning with luxuries, their rooms garnished
+with costly furniture, and their persons decorated with finery. But, if
+you ask them for a small contribution for suffering poverty, you will
+perhaps be compelled to listen to a long complaint against the
+improvidence of the poor; their want of industry and economy; and
+possibly be put off with the plea, that supplying their necessities has
+a tendency to make them indolent, and prevent them from helping
+themselves. This may be true to some extent; for intemperance has
+brought ruin and distress upon many families, and we cannot expect
+either industry, economy, or any other virtue, in a drunkard. But this
+is far from being a full view of the case. I know there is much
+suffering even among the virtuous poor. Sickness and misfortune often
+bring distress upon deserving people.
+
+The only way we can realize the sufferings of the poor is to suppose
+ourselves in their situation. Let a wealthy gentleman and lady, with
+five or six small children, be suddenly deprived of all their property,
+and compelled to obtain a support for their family by daily labor, and
+the lowest employments. Would they think they could live comfortably
+upon perhaps no more than seventy-five cents a day, as the proceeds of
+the 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 of
+small children, in the severity of winter, destitute of clothing
+sufficient to cover them, and without shoes. And, upon inquiry into
+their circumstances and means of support, I could not see how the
+parents could make any better provision. Again; ever supposing that the
+wretchedness of the poor is brought upon them by their own vices, is it
+agreeable to the spirit of Christ to refuse to relieve their distresses?
+Has not sin brought upon us all our wretchedness? If the Lord Jesus had
+reasoned and acted upon this principle, would a single soul have been
+saved? But, he has commanded us to be merciful, _even as our Father
+which is in heaven is merciful_. And how is he merciful? "He is kind
+unto the _unthankful_ and to the _evil_." Again; "If any man have not
+the spirit of Christ, he is none of his." And are we to suppose that the
+poor 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. This
+is one of the most common precepts of the New Testament. Indeed, our
+Lord has greatly honored the poor, in appearing himself in a condition
+of extreme poverty. At his birth, his parents could provide him no
+better bed than a manger; and while wearing out his life in the service
+of 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 told
+Judas, "That thou doest, do quickly," his disciples supposed he had sent
+him to give something to the poor. From this we may safely infer that he
+was in the habit of frequently doing so. For what else could have
+brought this thought to their minds?
+
+A Christian has nothing that is his own. He is but the steward of God's
+property. By withholding it, when the kingdom of Christ or the wants of
+the suffering poor require it, and spending it in extravagance, or
+hoarding it up for himself and family. He _robs God._
+
+But, even on the principle upon which the world acts, shall we neglect
+the suffering of a deserving woman, because her husband is intemperate
+and vicious? Or, should we suffer the children to grow up without
+instruction, in ignorance and vice, because their parents are vicious?
+Be, then, my dear sister, the devoted friend of the poor; and seek to
+relieve distress wherever you find it, or whatever may be its cause.
+
+V. _You may make your influence felt in the cause of temperance._ A
+false delicacy prevails among many ladies, in relation to this subject.
+They seem to think that, as intemperance is not a common vice of their
+own sex, they have no concern with it. But this is a great mistake. No
+portion of society suffers so much from the consequences of intemperance
+as females. On them it spends its fury. My heart sickens when I
+contemplate the condition of the drunkard's wife. I turn from the
+picture with horror and disgust. But, is there no danger that females
+themselves may become partakers of this monstrous vice? My soul would
+rejoice if it were so. But every town, and village, and hamlet,
+furnishes evidence to the contrary. Even while I am writing, I can
+almost hear the groans of a woman in an adjoining house, who is just on
+the borders of the drunkard's grave. But, independent of this, it is
+scarcely possible to dry up the secret elements of this wasting
+pestilence, without the aid of _female influence_. I have no doubt, if
+the curtain were lifted from the domestic history of the past
+generation, it would appear that most of the intemperate appetites which
+have exerted such a terrific influence upon society were formed in the
+nursery. But, besides the formation of early habits, females exert a
+controlling influence over the public sentiment of the social circle.
+Here is the sphere of your influence. If young ladies would, with one
+consent, set their faces against the use of all intoxicating liquors,
+their influence could not fail to be felt throughout society. Make
+yourself thoroughly acquainted with the subject, and lose no opportunity
+of advocating the cause in every circle in which you move; or, of doing
+whatever is right and proper for a lady to do, in advancing it.
+
+VI. _You may make your influence felt in every circle in which you
+move, by directing conversation towards profitable subjects._ Here the
+honor of your Master is concerned. There is a lamentable tendency, even
+among professors of religion, when they meet for social intercourse, to
+spend, their time in light and trifling conversation. The consequence
+is, they bring leanness upon their own souls; and if any impenitent
+sinners witness their conduct, it helps to rivet upon them their carnal
+security. "Let your conversation be as it becometh the gospel." And
+remember, Christ has declared that _every idle word_ shall be brought
+into judgment. "Seeing, then, that all these things shall be dissolved,
+what manner of persons ought we to be, in all holy conversation and
+godliness."
+
+VII. _You may make your influence felt in bringing people within the
+sound of the gospel._ There are multitudes in this land of gospel light
+who live like the heathen. They do not appreciate the privileges which
+they might enjoy. They live in the habitual neglect of public worship,
+and the means of grace. This is especially the case with the poor in
+large towns. Poverty depresses their spirits, and they seem to feel that
+"no man cares for their souls." It is impossible to conjecture how much
+good one devoted female may do, by gathering these people into places of
+worship. A lady can much more readily gain access to such families than
+a gentleman; and, by a pleasing address, and an humble and affectionate
+demeanor, she may secure their confidence and persuade them to attend
+public worship. In this way she may be the means of saving their souls.
+
+VIII. Lastly. _You may make your influence directly felt by the
+impenitent._ That it is the duty of Christians to warn impenitent
+sinners of their danger, and to point them to the "Lamb of God, which
+taketh away the sin of the world," will appear from several
+considerations:--
+
+1. The Apostle Peter says, "Christ suffered for us, _leaving us an
+example that we should follow his steps_." Let us, therefore, inquire
+what was his example, with reference to the subject under
+consideration? The spirit of Christ, in the great work of redemption,
+manifests itself in COMPASSION FOR SINNERS, and ZEAL FOR THE GLORY OF
+GOD. "While we were yet sinners, Christ died for us." And in the near
+prospect of his agonies, his prayer was, "Father, glorify thy name." It
+was that mercy might be extended to the guilty, consistently with the
+honor of God, that he laid down his life. Behold him, deeply feeling the
+dishonor done to God by ungrateful and rebellious men, constantly
+reproving sin, weeping over the impenitence and hardness of heart of his
+country-men, and even exerting his power to drive out those who were
+profaning the temple. And he says, "If any man will come after me, let
+him deny himself and take up his cross and _follow_ me." To _follow_
+Christ is to imitate his example. Hence, unless we follow Christ, in his
+general spirit, we have no right to be called after his name. And this
+we must do _to the extent of our ability_, and at the expense of any
+personal 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 the
+life of every professor of the religion of Jesus, the millennial glory
+would soon appear.
+
+2. _We are required to love God with all our heart, soul, mind, and
+strength._ When we love a friend we are careful of his honor. If we hear
+him defamed, or lightly spoken of, or see him ill-treated, it gives us
+pain. We take part with him, and vindicate his character. But we see God
+dishonored, and his goodness abused, continually. Multitudes of
+impenitent sinners around us habitually cast off his authority, and
+refuse to honor him as the moral governor of the universe. What can we
+do more for his honor and glory than to reclaim these rebellious
+subjects of his government, and bring them back to loyalty and
+obedience?
+
+3. _We are required to love our neighbor as ourselves._ We profess to
+have seen the lost condition of perishing sinners. We think God has
+taken our feet from the "horrible pit and miry clay." We profess to
+believe that all who have not embraced Christ are every moment exposed
+to the horrors of the second death. Can we love them _as ourselves_, and
+make no effort to open their eyes to their awful danger, and persuade
+them to flee from it? Said a young man, "I do not believe there is any
+truth in what they tell us about eternal punishment; nor do I believe
+Christians believe it themselves. _If they did, they could not manifest
+so little concern about it._"
+
+4. _The business of reclaiming a lost world is committed to the Church
+in conjunction with the Holy Spirit._ It is the business of the Church
+to apply "the truth" to the consciences of lost sinners. It is the
+office of the Spirit to make it effectual to their salvation. "The
+Spirit and the _bride_ [the Church] say, _come_." And even the hearer of
+the word is allowed to say, "_come_." The Scriptures recognize the
+conversion of the sinner as the work of the Christian. "_He which
+converteth a sinner_ from the error of his way, shall save a soul from
+death, and shall hide a multitude of sins." "Others _save_ with fear;
+_pulling them_ out of the fire." "Then will I _teach transgressors_ thy
+ways, and sinners _shall be_ converted unto thee." It is true, we
+cannot, of our own power, convert souls. But, if we are faithful in the
+use of the means of God's appointment, he may make use of us as
+instruments for accomplishing this great work. Every one who has truly
+come to Christ _knows the way_, and can direct others to him. And in no
+way, perhaps, can the truth be rendered more effectual, than by personal
+application to the conscience. David did not understand Nathan's
+parable, 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 I
+regard iniquity in my heart, the Lord will not hear me." You may spend
+all your time on your knees, while living in the neglect of a plain
+duty, and get no blessing. We cannot expect to enjoy the presence of
+God, while we refuse to point sinners to Christ. It is probable that the
+neglect of this duty is one of the principal causes of spiritual
+barrenness in the church. If, then, Christians wish their own hearts
+revived, they must try to persuade others to come to Christ. "He that
+watereth shall be watered also himself." If we wish to maintain constant
+communion with God, we must live in the habitual exercise of the spirit
+of Christ.
+
+But many Christians content themselves with speaking to the impenitent
+whenever they meet them under favorable circumstances, in the ordinary
+intercourse 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 his
+followers, to _seek_ opportunities of conversing with the impenitent
+upon the great subject of their soul's salvation? We are bound to labor
+for the conversion of every sinner, for whom we have an opportunity of
+laboring. God requires us to _do all we can_. The primitive Christians
+carried out this principle in its fullest extent. In the 8th chapter of
+Acts, we read that the church at Jerusalem were all scattered abroad
+except the apostles. "And they that were scattered abroad _went
+everywhere, preaching the word_." And afterwards, in the 11th chapter,
+19th verse, we hear of them as far as Phenice and Cyprus, where they had
+travelled, preaching [in the Greek _talking_] the word as they went. It
+is to be particularly remarked that these, or at least most of them,
+were the private members of the church: for the apostles still remained
+at Jerusalem. And what was the result of these joint labors of the whole
+church? Revivals of religion immediately spread all over the land of
+Judea and its vicinity. And so might we see revivals spreading over this
+land, and continuing, with increasing power, and multitudes of sinners
+converted, if the church, _as one_, united in Christ, would come up to
+her duty. Nor would it stop here. The fire thus kindled would burn
+brighter and brighter, and extend with increasing rapidity, till it
+spread over the whole world. Should not all Christians, then, consider
+themselves placed, to some extent, at least, in the situation of
+watchmen upon the walls of Zion? If they neglect to warn sinners, will
+they be guiltless of the blood of souls? How can they meet them at the
+bar of God? Ezek. 33:1-9.
+
+ * * * * *
+
+Few persons are aware of what they might accomplish, if they would _do
+what they can_. I once knew a young lady, who was the moving spring of
+nearly every benevolent enterprise, in a town of seven or eight thousand
+inhabitants. The Bible Society of the town appointed a number of
+gentlemen as visitors, to ascertain who were destitute of Bibles, and
+make collections to aid the funds of the society. But the time passed
+away in which the work was to have been accomplished, and nothing was
+done. The books were handed over to this lady. She immediately called in
+the assistance of a few pious friends; and in a very short time the
+whole town was visited, collections made, and the destitute supplied.
+She imparted life and energy to the Tract Society. She set on foot, and
+with the aid of a few friends, sustained the monthly distribution. There
+had been, for some time, a small temperance society in the town; but its
+movements were slow and inefficient. She undertook to impart to it new
+life and vigor. The plans and efforts which she, in conjunction with her
+friends, put in operation, produced a sensation which was felt in every
+part of the town, and in a few months the number of members was
+increased, from about fifty, to three hundred.
+
+The amazing influence of one Christian, who lives out the spirit of
+Christ, is illustrated, in a still more striking manner, in the life of
+a lady, who died not long since, in one of the principal cities of the
+United States. I am not permitted to give her name, nor all the
+particulars of her life. But what I relate may be relied upon, not only
+as _facts_, but as far below the _whole truth_. She had been, for a long
+time, afflicted with a drunken husband. At length the sheriff came and
+swept off all their property, not excepting her household furniture, to
+discharge his _grog bills_. At this distressing crisis, she retired to
+an 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 any
+way_ remove from me this affliction, I will serve thee _upon bread and
+water_ all the days of my life." The Lord took her at her word. Her
+besotted husband immediately disappeared, and was never heard of again
+till after her death. The church would now have maintained her, but she
+would not consent to become a charge to others. Although in feeble
+health, and afflicted with the sick headache, she opened a small school,
+from which she obtained a bare subsistence; though it was often no more
+than what was contained in the condition of her prayer--literally _bread
+and water_. She had also another motive for pursuing some regular
+employment. She wished to avoid the reproach which would have arisen to
+the cause of Christ from her being maintained upon the bounty of the
+church, while engaged in the system of Christian activity which she
+adopted. She remembered the duty of being _diligent in business_, as
+well as fervent in spirit. She was a lady of pleasing address, and of a
+mild and gentle disposition. "In her lips was the law of kindness." Yet
+she possessed an energy of character, and a spirit of perseverance,
+which the _power of faith_ alone can impart. When she undertook any
+Christian enterprise, she was discouraged by no obstacles, and appalled
+by no difficulties. She resided in the most wicked and abandoned part of
+the city, which afforded a great field of labor. Her benevolent heart
+was pained at seeing the grog-shops opened upon the holy Sabbath. She
+undertook the difficult and almost hopeless task of closing these sinks
+of moral pollution upon the Lord's day, and succeeded. This was
+accomplished by the mild influence of persuasion, flowing from the lips
+of kindness, and clothed with that power which always accompanies the
+true spirit of the gospel. But she was not satisfied with seeing the
+front doors and windows of these moral pest-houses closed. She knew that
+little confidence could be placed in the promises of men whose
+consciences would permit them to traffic in human blood. She would,
+therefore, upon the morning of the Sabbath, pass round and enter these
+shops through the dwellings occupied by the families of the keepers,
+where she often found them engaged secretly in this wickedness. She
+would then remonstrate with them, until she persuaded them to abandon
+it, and attend public worship. In this manner she abolished almost
+entirely the sale of liquors upon the Sabbath in the worst part of the
+city.
+
+She also looked after the poor, that the gospel might be preached to
+them. She carried with her the numbers of those pews in the church which
+were unoccupied. And upon Sabbath mornings she made it her business to
+go out into the streets and lanes of the city, and persuade the poor to
+come in and fill up these vacant seats. By her perseverance and energy,
+she would remove every objection, until she had brought them to the
+house of God. She was incessant and untiring in every effort for doing
+good. She would establish a Sabbath-school, and superintend it until she
+saw it flourishing, and then deliver it into the hands of some suitable
+person, and go and establish another. She collected together a Bible
+class of apprentices, which she taught herself. Her pastor one day
+visited it, and found half of them in tears, under deep conviction. She
+was faithful to the church and to impenitent sinners. She would not
+suffer sin upon a brother. If she saw any member of the church going
+astray, she would, in a kind, meek, and gentle spirit, yet in a faithful
+manner, reprove him. She was the first to discover any signs of
+declension in the church, and to sound the alarm personally to every
+conscience. It was her habitual practice to reprove sin, and to warn
+sinners wherever she found them. At the time of her death, she had under
+her care a number of pious young men, preparing for the ministry. These
+she had looked after, and brought out of obscurity. As soon as their
+piety had been sufficiently tested, she would bring them to the notice
+of her Christian friends. She persuaded pious teachers to give them
+gratuitous instruction, and pious booksellers to supply them with books.
+In the same way, she procured their board, in the families of wealthy
+Christians. And she formed little societies of ladies, to supply them
+with clothing. There was probably no person in the city whose death
+would have occasioned the shedding of more tears, or called forth more
+sincere and heartfelt grief. Her memory is still deeply cherished in the
+heart of her pastor.[L] He has been heard to say, that he should not
+have felt as severely the loss of six of the most devoted men in his
+church.
+
+ [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 what
+can be accomplished by a single individual, by earnest effort and
+untiring perseverance, accompanied with a simple and hearty dependence
+upon 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 a
+glorious triumph would await the church! Therefore, "whatsoever thy hand
+findeth 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 vast
+responsibility. How distressing the consequences, when the weary
+traveller is directed in the wrong way! How deeply so, if his way lie
+through the forest, where he is exposed, if night overtake him, to
+stumble over precipices, sink in the mire, or be devoured by wild
+beasts! Yet, what is this, in comparison to leading astray the soul that
+is inquiring for the way of salvation? "He that winneth souls is wise."
+I cannot, however, pursue this subject here; but must refer you to a
+little work, entitled "Friendly Counsel," in which I have endeavored to
+give at length suitable directions for this work.
+
+ * * * * *
+
+In your active efforts, several cautions should be observed:--1. _Avoid
+every appearance of ostentation._ Suppress every rising of
+self-complacency, on account of what you do, and of the success which
+attends your efforts. Such feelings are abominable in the sight of God;
+and if indulged, will make you appear contemptible in the eyes of men.
+The Pharisees were active in many religious duties. They made long
+prayers, and were so particular in outward things as to pay tithes of
+the most common herbs. They also gave to the poor. But all this they did
+that they might have praise of men. They chose public places to pray;
+and when they were about to give anything to the poor, they caused a
+trumpet to be sounded before them, to give notice of their approach. All
+this was done to feed the pride of the carnal heart; and,
+notwithstanding their loud professions, and apparent good deeds, the
+heaviest curses the Lord Jesus ever pronounced were directed against
+them. Be modest, unobtrusive, and courteous, in all you do and say. Let
+the love of Jesus animate your heart, and the glory of God be your
+object. Make as little noise as possible, in everything you do. Never
+speak of what you have done, unless you see that some good can be
+accomplished by it. "When thou doest thine alms, let not thy left hand
+know what thy right hand doeth." Keep yourself out of view, and give all
+the glory of your success to God.
+
+2. _Great prudence and discretion are necessary in everything._ Do
+nothing rashly. When you have any enterprise in view, first sit down and
+consider the matter seriously. Pray over it. Look at it in all its
+bearings, and inquire what good will be likely to result from it. When
+you have satisfied yourself on this point, inquire whether you have
+reasonable ground to hope for success. Then summon all your wisdom to
+contrive a judicious plan of operations. When this is done, proceed with
+energy and perseverance, till you have either accomplished your object,
+or become convinced that it is impracticable. Pay especial regard to the
+feelings and advice of those who act with you. Keep as much in the
+back-ground as you can without embarrassing your efforts; and whenever
+you 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 serve
+to mortify your pride.
+
+3. _Be resolute and persevering._ When satisfied you are in the way of
+duty, do not be moved by the scoffs and sneers of the giddy multitude.
+If some good people disapprove your conduct, thinking that you attempt
+too much, let it lead you to a candid and impartial reexamination of
+your course. If by this you become convinced that you are wrong, in the
+particular matter in question, confess it, and change your conduct. But,
+if this review of the affair confirms you in the opinion that your
+course is right, pursue it with decision and firmness. There are some
+well-meaning people, of limited views, and excessive carefulness, who
+disapprove of the best of measures, if they happen to be at variance
+with their long-established customs; or, more frequently, if they were
+not _consulted_ before the particular enterprise was undertaken.
+
+4. BE MUCH IN PRAYER. Upon this will greatly depend your success in all
+things. Feel that of yourself you can do nothing; but that you can do
+all things through Christ strengthening you. Before undertaking
+anything, pray that God would give you wisdom to direct and strength to
+perform; and if it is anything in which the efforts of others will be
+required, pray that he would incline their hearts to engage in the work.
+Before you go out on an errand of mercy, first visit your closet, and
+commit yourself to the direction of the Lord. Pray that he would give
+you wisdom, courage, and discretion; and that he would keep down the
+pride of your heart, and 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 first
+inquiry, then, in relation to dress, must be, "_How can I glorify God in
+my apparel?_" I know of no other way than by making it answer just the
+end for which it was originally designed. In the third chapter of
+Genesis, we learn that the object of dress, when first instituted, was
+to provide a decent covering for our bodies. It was the shame brought
+upon man by transgression which made this covering necessary. And, it is
+undoubtedly in consequence of sin, that the elements have been turned
+against him, so as to make clothing a necessary defence against the
+hostile influence of heat and cold. The immediate discovery of their
+nakedness, by our first parents, after their disobedience, is probably
+intended to show the nakedness and shame which sin has brought upon
+our souls; and the consequent exposure to the hostile elements
+aptly represents the exposure of the naked soul to the wrath of
+God. The invention of fig-leaf aprons may perhaps represent the
+self-righteousness of the carnal heart. Impenitent sinners are always
+seeking out some invention of their own, by which they expect to be
+saved from the consequences of sin. But all their self-righteousness
+will be no better defence against the storms of God's wrath, than
+fig-leaf aprons against the withering influence of a vertical sun, or
+the perpetual frosts of the arctic regions. The coats of skin, which the
+Lord made for our first parents, were perhaps designed to represent the
+righteousness of Christ, with which he would clothe his people. This
+opinion appears the more probable, from the common use of this figure,
+when the righteousness of Christ is spoken of, as 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 we
+groan, earnestly desiring to be _clothed upon_ with our house which is
+from 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 found
+in him, not having mine own righteousness, which is of the law, but that
+which is through the faith of Christ, the righteousness which is of God
+by faith." The real design of clothing, then, may be summed up in the
+following particulars: 1. A modest covering for our bodies. 2. A defence
+against the hostile elements. 3. An acknowledgment of our spiritual
+nakedness and exposure to the wrath of God; and our need to be clothed
+with the righteousness of Christ. Whenever we pervert it from these
+ends, to the gratification of our pride or vanity, we not only do not
+glorify God therein, but we commit actual sin.
+
+A few things are necessary to be observed, in relation to your
+apparel:--1. _All that you have is the Lord's._ You have nothing but
+what he has given you; and this you have solemnly promised to employ in
+his service. You have no right, therefore, needlessly to squander it
+upon your person. The apostle Paul, in the text quoted at the
+commencement of this letter, directs women to adorn themselves with
+modest apparel; and forbids the wearing of costly ornaments and jewelry.
+The apostle Peter also repeats the same exhortation. The love of finery
+displayed by many of the females of our congregations, some of whom are
+professors of religion, is directly at variance with these passages of
+Scripture. But, if the Bible had been entirely silent on the subject, I
+cannot see how Christians could reconcile so much needless expense upon
+their persons with the spirit of benevolence which the gospel breathes,
+when so many millions of precious souls are perishing without any
+knowledge of the only way of salvation, or while so many around them are
+suffering from penury and want. This is certainly contrary to the spirit
+of Christ. He who, for our sakes, became poor; who led a life of
+self-denial, toil, and suffering, that he might relieve distress, and
+make known the way of salvation,--could never have needlessly expended
+upon his person what would have sent the gospel to the destitute, or
+supplied the wants of poverty. Extravagance in dress is, therefore,
+obviously inconsistent with the Christian character. But, no precise
+rule can be laid down in relation to this matter. It must be left to the
+sober judgment of Christians, and a sanctified conscience will readily
+discern the bounds of propriety. By asking yourselves two or three
+questions, whenever you think of purchasing a new article of dress, you
+may very easily decide upon the path of duty. "Do I need this? Is it
+necessary for my comfort, or for my decent appearance in society? Can I
+glorify God in wearing it?"
+
+2. _Your time is the Lord's._ You have no right to waste it in useless
+attention to dress. One of the greatest evils of the present extravagant
+modes of dress is, that so much precious time is consumed at the toilet.
+I have already shown the value and importance of time, and the
+obligations of Christians to spend it in the most profitable manner. I
+need not here advance any new arguments to show that, if you spend any
+more time than is necessary in the adjustment of your apparel, you sin
+against God.
+
+3. _It is the duty to pay some regard to personal appearance._ A
+Christian lady, by making herself a _slattern_, brings reproach upon the
+cause of Christ, instead of glorifying God. The apostle enjoins upon
+women to adorn themselves with _modest_ apparel. Modesty signifies
+_purity of sentiment and manners._ When this idea is applied to dress,
+it immediately suggests to the mind a neatness, taste, and simplicity of
+dress, alike opposed both to extravagance and finery, and to negligence
+and vulgar coarseness. The exercise of a refined taste, in the
+adaptation and adjustment of apparel, may also be justified by the
+analogy of nature. Look abroad over the landscape, and see with what
+exquisite taste God has clothed the flowers of the field. There is a
+symmetry of proportion, a skilfulness of arrangement, and a fitness and
+adaptation of colors, which strike the eye with unmingled pleasure. And
+if God has shown a scrupulous regard to the pleasure of the eye, we may
+do the same. This opinion is also confirmed by the practical influence
+of the gospel. This is particularly observable among the poor in our own
+land. Just in proportion as the religion of Jesus prevails among this
+class of people, you will see a scrupulous attention to personal
+appearance. By this, I do not mean the _pride of appearance_; but a
+decency, modesty, and propriety, opposed to negligence, coarseness, and
+vulgarity. But this is more strikingly manifest among those people who
+have been but recently raised, by the influence of the gospel, from the
+lowest depths of heathenism. Of this, you will be convinced by examining
+the history of the missions among the North American Indians, and the
+South Sea Islands. The same principles will also apply to equipage and
+household arrangements. Such regard to comfort and decency of
+appearance as will strike the eye with pleasure, and shed around an air
+of cheerfulness, doubtless contributes to moral improvement, and is not
+only authorized, but required, by the spirit of the gospel.
+
+But this is a dangerous point. There is such a tendency in the human
+mind to mistake gayety and extravagance for neatness and propriety; and
+so much temptation to the indulgence of pride and vanity, that you have
+need of constant watchfulness, that in no respect your heart may lead
+you astray in this matter. You ought to make it a subject of daily
+prayer.
+
+4. _Have a regard to health._ The duty of using all proper means for the
+preservation of health, I have already considered. Among these means,
+attention to dress is not the least important. Great care should always
+be taken that it be suited to the season, and a defence against the
+inclemency of the weather. This is a Christian duty; and any pride of
+appearance, or carelessness of habit, which leads you to neglect it, is
+_sin_. But, above all things, avoid the compression of any part of the
+body, for the purpose of improving the appearance. This is a most
+pernicious practice. It is astonishing that intelligent ladies can so
+blindly follow the mandates of fashion, as to indulge a habit so
+destructive of comfort and life. There is no part of the system, not
+even the extremity of a limb, which can suffer violent compression,
+without interrupting the regular circulation of the blood. But, when
+this pressure is about the chest, the effect is most destructive. The
+lungs, subject as they are to alternate distension and compression, from
+receiving and discharging both the blood and the breath, require the
+most perfect freedom. But when the chest is so compressed as to prevent
+the free play of the lungs, the whole system of respiration and
+circulation is deranged. The consequences are, shortness of breath,
+faintness, impeded circulation, producing listlessness and languor; and
+inclination of the blood to the head, producing headache and
+distressing dizziness. And, if this course is long persisted in,
+destruction of health is the inevitable conscience; and often the poor
+deluded victim of a barbarous fashion pays the forfeit of her life. I
+have heard of many cases of death from this cause; three of which
+occurred _in one family_, within the circle of my acquaintance. I need
+use no argument, then, to convince a Christian lady, that it is her duty
+to avoid this species of conformity to the world. I can regard it in no
+other light than a palpable violation of the sixth commandment.
+
+5. _Do not make too much of the matter of dress._ It is our duty to
+avoid every species of conformity to the world which requires the
+sacrifice of religious principle. But, in things indifferent, we are
+allowed to conform to the customs of society. I do not think there is
+much danger of observing excessive plainness of apparel; but there is
+danger of making so much account of it as to cultivate a self-righteous
+spirit. It is remarkable that in almost every system of false religion,
+precise forms of dress are prescribed; especially for those who are
+devoted to what is termed a _religious life_; whereas, in the Bible, it
+is left to be regulated by the general principles and spirit of
+Christianity, with an occasional caution against extravagance; and it
+does not appear that Christ and the apostles and the early Christians
+adopted any peculiarity of dress. From the description given of the
+wardrobe of our Saviour, it is probable that he wore the common dress of
+a religious teacher. There is such a thing as a pride of singularity;
+and this is often manifested in the preparation and adjustment of the
+wardrobe. 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 and
+pray, 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 with
+his fellow-beings, and lives to himself, violates an established law of
+nature. But the operation of this general principle creates the
+necessity of particular laws for the regulation of that intercourse.
+Hence, a numerous train of duties arise out of our social relations. And
+those duties enter more or less into the common concerns of life,
+according as these relations are more or less remote. The first relation
+which the Lord has established among men, is that of the _family_. This
+was established in Paradise; and it has been preserved, in all ages of
+the world, and in all countries, with more or less distinctness,
+according to the degree of moral principle which has prevailed. The
+Scriptures are very particular in describing this relation, as it
+existed in the patriarchal ages. It has its foundation in the fitness of
+things; and hence the duties arising out of it are very properly classed
+as _moral_ duties. Of such consequence does the Lord regard this
+relation, that he has given it a place in the decalogue. Three of the
+ten commandments have particular reference to the family relation. From
+the first institution of this relation, we learn that the father and
+mother are to constitute the united head of the family. "_They twain
+shall be one flesh._" Authority is therefore doubtless vested in them
+both, to exercise jointly. But, since the fall, when mankind became
+perverse and self-willed, the nature and fitness of things seem to
+require that there should be a precedence of authority, in case of a
+division of the united head. This precedence, the Scriptures clearly and
+distinctly point out. One of the curses pronounced upon the woman, after
+the fall, was, that her husband should rule over her. This principle was
+carried out in the families of the patriarchs. The apostle Peter says,
+that the holy women of old adorned themselves with a meek and quiet
+spirit, and were in subjection to their own husbands: and particularly
+notice the conduct of Sarah, the mother of the Jewish nation, who
+_obeyed_ Abraham, calling him lord. The same principle is repeatedly
+taught in the New Testament. "Wives, submit yourselves unto your own
+husbands, as unto the Lord." "As the Church is subject unto Christ, so
+let the wives be to their own husbands in everything." "Let the wife see
+that she reverence her husband." "Likewise ye wives be in subjection to
+your own husbands." There can be no room for doubt, then, on this
+subject. 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 of
+the family, not only on the part of the children themselves, but of
+every member of the household. So far as the general interests of the
+family are concerned, persons residing in it are regarded in the same
+light as children; subject to all its laws, rules and regulations. Thus
+the Lord speaks of Abraham: "I know him that he will command his
+children _and his household_ after him, and they shall keep the way of
+the Lord." The principle is here recognized, that Abraham had a right to
+_command_, not only his own children, but all his household. And the
+same 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 see
+that no labor is performed on the Sabbath, by any of his household, not
+even excepting the _stranger_ that is within his gates.
+
+The duty of the younger members of the family to respect the elder, may
+be inferred,--1. From the nature and fitness of things. The elder
+brethren and sisters are the superiors of the younger, in age and
+experience, and generally in wisdom and knowledge. They are better
+qualified to take the lead, and therefore entitled to respect and
+deference. 2. The same thing may also be inferred from the precedence
+always given in Scripture to the first-born.
+
+But the great household duty is LOVE. If this is properly discharged, it
+will set all other matters right. If this is wanting, there will be a
+lack of everything else. The Scriptures insist upon the duty of
+brotherly love. "Behold, how good and how pleasant it is for brethren to
+dwell together in unity!" Christ, in his sermon on the mount, severely
+rebukes the indulgence of anger, and the want of kindness and courtesy
+among brethren. And the apostle John says, that "whosoever hateth his
+brother, is a murderer." A kind, tender-hearted, affectionate, and
+peaceful temper, should be maintained, in all the intercourse of
+different members of the same family.
+
+But as mankind began to multiply, it became necessary that the social
+relations should be extended. A number of families, residing near each
+other, formed a neighborhood, or community. This gave rise to the new
+relation of neighbor, from the necessity of intercourse between
+families. This was again extended, to the formation of nations and
+kingdoms. But all these various relations are subject to the same great
+laws as those of the family; for they have grown out of them. The same
+principle which requires subordination to the head of the family,
+requires also deference to the elders of a community, and subordination
+to the rulers of the nation. And the same principle which requires the
+exercise of kindness, gentleness, meekness, forbearance, condescension
+and love, between the members of the same family, requires the exercise
+of similar dispositions between individuals of the same community and
+nation. The principle is also still farther extended, embracing the
+whole world as one great family; and requiring the exercise of love and
+the practice of benevolence towards all mankind. "Submit yourselves to
+every ordinance of man, for the Lord's sake." "Thou shalt love thy
+neighbor as thyself."
+
+But, in consequence of the fall, another most interesting relation has
+been established. Out of this apostate world, God has chosen himself a
+family. Of this family, Christ is the head, and his people are the
+members. Here are the same relations as in the natural family; but they
+are different in their nature. They are spiritual, and, of course, of
+higher obligation. We are required to love Christ more than father or
+mother. 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 full
+exercise in the heart, the brotherly love which Christians exercise
+towards one another is far stronger than the natural affection which
+exists between brothers and sisters of the same family.
+
+From this general view of the social relations, we may gather the
+following rules of conduct:
+
+1. Endeavor to render to all the members of the family in which you
+reside just that degree of deference and respect which belongs to them.
+Conscientiously regard the rules and regulations introduced by the head
+of the family, unless they are contrary to the word of God. In such case
+you should leave the family; because your relative duties would
+interfere with your duty to God.[M] Remember, it is in the domestic
+circle where your character is to be formed. It is here that your
+disposition is to be tried, and your piety cultivated. Endeavor, then,
+to maintain, in your family intercourse, the same dignity and propriety
+of deportment which you wish to sustain in society. Never descend to
+anything at the fireside which you would despise in a more extended
+circle. Bring the most minute actions of your daily life to the test of
+Christian principle. Remember that, in the sight of God, there are no
+_little sins_. The least transgression is sufficient to condemn the soul
+forever. "He that offendeth in one point is guilty of all." Especially
+avoid the indulgence of a selfish disposition. It is both unamiable and
+unchristian. Be always ready to sacrifice your own feelings, when by so
+doing you can give pleasure to others. Study the wishes and feelings of
+others, and prefer them to your own. Manifest a disinterestedness of
+feeling. Strive to be helpful to others, even at the expense of personal
+feeling and interest. "Look not every man on his own things, but every
+man on the things of others." "Charity seeketh not her own." Be kind to
+all; respectful towards superiors, courteous to equals, and
+condescending to inferiors. Be particularly careful not to trample upon
+the feelings of servants. Nothing can be more unamiable. If you
+cultivate these dispositions and principles of action habitually, in the
+domestic circle, they will become so natural and easy as to flow out
+spontaneously in every circle in which you move. And this will call
+forth the love and esteem of all your acquaintance. It will bring honor
+upon your profession, increase your influence, and thereby enable you to
+do 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 the
+church._ Some of these I have considered in former letters. But I have
+particular reference now to _social_ duties. You are to regard all the
+members of the church as brothers and sisters. You are to love them just
+in proportion as they are like Christ. It is the appearance of the image
+of Jesus, alone, in our Christian brethren, which can call forth the
+spiritual exercise of brotherly love. I say the _appearance_ of the
+image of Christ, because we may be deceived as to the existence of that
+image in the hearts of others, and yet our love may be as sincere and
+fervent as if the image were genuine. No Christian duty is more insisted
+on in Scripture than brotherly love. It is repeatedly enjoined by our
+Lord and his apostles. It is so essential a part of the Christian
+character, that it is mentioned by the beloved disciple as one of the
+principal evidences of the new birth. Now, how do we manifest our love
+to our brothers and sisters? We delight in their society. We love to
+meet them, to talk about each other's interests, and the interests of
+the family in general. So, if you love your brethren and sisters in the
+church, you will delight in their society; you will love to meet with
+them, to interchange kind offices; to talk of the difficulties, trials,
+hopes, fears, joys, and sorrows, of the way to the heavenly Canaan; and
+to speak of the interests of the great spiritual family to which you
+belong. Hence, I argue the duty of social intercourse among Christians.
+But, it is to be greatly feared that the real object of such intercourse
+is too frequently overlooked. How often do Christians meet, and talk
+about "trifles light as air," without once speaking of subjects which,
+according to their profession, lie nearest their hearts. This ought not
+so to be. It is a sinful conformity to the spirit of the world. The
+great object of social intercourse among Christians should be, to
+promote brotherly love and Christian fellowship. And how can these ends
+be answered, when their conversation is altogether about the affairs of
+the world? I do not say that it is wrong to talk about these things. The
+smallest matters claim a portion of our attention. But it is wrong to
+make them the principal topics of conversation, to the exclusion of
+heavenly things. When we do speak of them, it should be with some good
+end in view; and our conversation should always be seasoned by the
+application of Christian principle to all subjects.
+
+In addition to the general obligation of social intercourse among
+Christians, there are some particular duties which they owe to one
+another. They are to exercise mutual forbearance and tenderness towards
+each other's faults, and, at the same time, to watch over and admonish
+one another. Whenever you see a brother or a sister out of the way, it
+is your duty, with meekness, tenderly and kindly to administer reproof.
+"If a man be overtaken in a fault, ye which are spiritual restore such
+an 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 honor
+preferring one another." "In lowliness of mind, let each esteem other
+better than themselves." "Yea, all of you, be subject one to another,
+and be clothed with humility." "Submitting yourselves one to another in
+the fear of God." Yet, do not carry this principle so far as to refuse
+to act where duty calls. A disposition to be backward in such matters is
+often a serious hindrance to benevolent effort. Be always ready to
+engage in any enterprise for doing good; but prefer the office which
+requires the most labor with the least honor. Christians ought also to
+take delight in assisting each other; and to feel personally interested
+in each other's welfare. In short, the feeling that pervades the church
+should be preeminently a FAMILY FEELING.
+
+3. _There are also some special duties growing out of your relations to
+general society._ Be ever ready to interchange kind offices with every
+one who maintains a decent moral deportment; and be kind and
+compassionate, even to the vicious, so far as you can, without
+associating with them on terms of equality. By this means you may win
+the affections of impenitent sinners, and thereby secure their attention
+to direct efforts for the salvation of their souls. But, you should
+never suffer your feelings of complacency and good-will towards those
+who are destitute of piety, to lead you to conform to the spirit of the
+world which influences their conduct. Your social intercourse with them
+should be regulated upon this principle. Never go any farther into their
+society than you can carry your religion with you. "Be not conformed to
+this world."
+
+4. _Although it be your duty to visit, yet, in this matter, be careful
+to be governed by religious principle._ There is, in the human mind, a
+tendency to run into extremes in everything. Against this you need
+especially to be on your guard in social intercourse. When visiting is
+excessive, it dissipates the mind, and unfits it for any laborious
+employment. When this state of mind becomes habitual, a person is never
+easy except when in company. The most vigorous mind may thus be rendered
+comparatively inert and powerless. But, on the other hand, by shutting
+yourself out from society, you will dry up the social feelings of the
+heart; you will acquire a monkish love of solitude; and your temper will
+become soured towards your fellow-beings. You must therefore give to
+visiting its proper place in the routine of Christian duty. That place
+is just the one which it can occupy without encroaching upon more
+important duties. It should be the Christian's _recreation_. Seasons of
+relaxation from the more laborious duties of life are undoubtedly
+necessary; and I know of nothing which can better answer this end than
+the intelligent and pious conversation of Christian friends. Your
+friends have claims upon your time and attention. But, these claims can
+never extend so far as to encroach upon more important duties, or to
+impair your ability to do good to yourself and others. As soon as you
+discover a secret uneasiness, when out of company, or whenever you find
+that the demands of the social circle have led you to neglect other
+duties, it is time to diminish the number of your visits. But do not, on
+such occasions, violate Christian sincerity, by inventing excuses to
+satisfy your friends. Tell them plainly your reasons, and if they are
+really what they profess to be, they will see the propriety of your
+conduct, and be satisfied.
+
+5. _Never go into company where the spirit and maxims of the world
+predominate._ I know this will cut you off from a large portion of
+society, yet, I believe it to be a rule founded upon the word of God. If
+we would not be conformed to the world, we must not follow its maxims
+nor partake of its spirit. I know it is often said we should go into
+such society for the purpose of exerting a religious influence. But the
+practical result is directly the contrary. The spirit which prevails in
+such company is destructive of all religious feeling: it freezes up the
+warm affections of the Christian's heart. The consequence is, he is
+ashamed to acknowledge his Master, and avow his principles, where the
+prevailing current is against him. He therefore moves along with it, to
+the injury of his own soul, and the wounding of his Master's cause. His
+worldly companions see no difference between his conduct and their own;
+and conclude, either that all is right with themselves, or that he is a
+hypocrite. Large parties, as a general rule, are unfriendly to the
+health both of body and soul. The most profitable kind of social
+intercourse is the informal meting of small circles, of which a
+sufficient number are pious to give a direction and tone to
+conversation.
+
+6. _When in company, labor to give a profitable direction to
+conversation._ If there are elder persons present, who introduce general
+discourse of a profitable character, let your words be few. It is
+generally better, in such cases, to learn in silence. When an
+opportunity offers, however, for you to say anything that will add
+interest to the conversation, do not fail to improve it. But let your
+ideas be well conceived, and your words well chosen. "A word fitly
+spoken is like apples of gold in pictures of silver." The interest of
+conversation does not depend so much upon the multitude of words, as
+upon the matter they contain, and their appropriateness to the subject.
+But, when no other person introduces profitable conversation, take it
+upon yourself. If you will study to be _skilful_ in the matter, you may
+turn any conversation to good account. This was one of the peculiar
+beauties of our Saviour's discourse. Whatever subject was introduced, he
+invariably 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 not
+say that conversation should always be exclusively religious. But it
+should be of a kind calculated to improve either the mind or heart, and
+it should at all times partake of the savor of piety. "Let your speech
+be always with grace, seasoned with salt." No proper opportunity,
+however, should be lost, of making a direct religious impression. If the
+solemn realities of divine things were always present to our minds, as
+they ought to be, we should never be at a loss to speak of them in a
+becoming manner. When you meet with persons who are living without hope,
+lose no proper occasion to warn them of their danger, and show them the
+sinfulness of their lives, and the guilt of rejecting the Saviour. But
+this 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 well
+received, even in the presence of others. Great care should be taken, on
+both sides, that you neither injure them by your imprudence, nor neglect
+your 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 who
+are absent._ This is a most pernicious practice, quite too prevalent at
+the present day. I would have you avoid, as much as possible, speaking
+even 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 an
+unprofitable method of spending time. 2. It leads us to speak also of
+their faults, so as to give their whole characters; and this is evil
+speaking. Never allow yourself to say anything to the disadvantage of
+any person, unless your duty to others may require it. This, however,
+will rarely happen; but it may sometimes be your duty to caution others
+against being ensnared by one whose character you know to be bad. The
+Scriptures condemn backbiting and evil speaking in the most pointed
+terms. "Speak not evil one of another, brethren. He that speaketh evil
+of his brother, speaketh evil of the law." "Speak evil of no man." "Let
+all 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 Lord
+regards this sin; for he has classed it with the exercise of the most
+abominable passions of the human heart. Yet, how common is it for
+professors of religion to speak freely, and without reserve, of the
+characters of others, and even of their own brethren and sisters in the
+church. This is a great sin, and it is productive of much evil in the
+church and in society. It creates heart-burnings, jealousies, and
+strife; and furnishes employment for _tale-bearers_, that most
+despicable set of mischief-makers. But this sin is often committed
+without saying anything directly against another. A sly insinuation is
+often productive of more mischief than direct evil speaking. It leaves a
+vague, but strong impression upon the mind of the hearer, against the
+character of the person spoken of; and often creates a prejudice which
+is never removed. This is most unjust and unfair, because it leaves the
+character of the injured person resting under suspicion, without his
+having an opportunity to remove it. This is probably what the apostle
+means by _whisperers_. Solomon, also, speaking of the naughty person and
+wicked man, says, "He _winketh with his eyes_, he _speaketh with his
+feet_." "He that _winketh with the eye_ causeth shame." How often do we
+see this winking and speaking by gestures and knowing looks, when the
+characters of others are under discussion! Open and unreserved evil
+speaking is unchristian; but this winking and speaking with the feet is
+mean and dishonorable. Whenever you perceive a disposition to make
+invidious remarks about others, refuse to join in the conversation, and
+manifest your decided disapprobation. "The north wind driveth away rain;
+so doth an angry countenance a backbiting tongue." Bear in mind the
+words of the apostle James: "If any man among you seemeth to be
+religious, and _bridleth not his tongue_, but deceiveth his own heart,
+this man's religion is vain." So you see the habitual indulgence of this
+sin will cut off the hope of the loudest professors.
+
+8. _Avoid speaking of yourself._ When any person makes himself and his
+own affairs the principal topics of conversation, he shows himself to be
+supremely selfish, and ridiculously vain. It is also treating others
+with great disrespect: as though one's self were of more consequence
+than the whole company. Endeavor to keep yourself as much as possible
+out of view, and to direct the thoughts and conversation of the company
+away from personal affairs, to intellectual, moral and religious
+subjects. But, when any of your friends make known their difficulties to
+you, manifest an interest in their affairs, sympathize with them, and
+render them all the assistance in your power.
+
+9. _Never indulge a suspicious disposition._ Many persons destroy their
+own peace, and gain the ill-will of others, by the exercise of this
+unhappy temper. You have no right to think others dislike you, until
+they have manifested their dislike. Accustom yourself to repose
+confidence 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 intercourse
+with others of your own age and sex, be willing always to advance at
+least half way, and with those whose habits are very retiring, you may
+even go farther. Many persons of sterling worth have so low an opinion
+of themselves, as to doubt whether even their own equals wish to form an
+acquaintance. "A man that hath friends must show himself friendly."
+Always put the best construction upon the conduct of others. Do not
+attach more meaning to their language and conduct than they properly
+express. If at any time you really believe yourself slighted, take no
+notice of it. Yet be careful never to intrude yourself into society
+where you have good reason to believe your company is not desired.
+
+10. _Be cautious in the formation of intimate friendships._ Christians
+should always regard one another as friends. Yet peculiar circumstances,
+together with congeniality of sentiment and feeling, may give rise to a
+personal attachment much stronger than the common bond which unites all
+Christians. Of this, we have a most beautiful example in the case of
+David and Jonathan. This appears to be a perfect pattern of Christian
+friendship. They both doubtless loved other pious people. But there was
+existing between them a peculiar personal attachment. Their souls were
+"_knit together_." Friendships of this kind should not be numerous, and
+the objects of them should be well chosen. Long acquaintance is
+necessary that you may be able to repose unlimited confidence in the
+friend to whom you unbosom your whole heart. Form no such friendships
+hastily. Think what would have been the consequence if David had been
+deceived in this friend. He would most certainly have lost his life.
+
+11. _Before going into company, visit your closet._ Pray that the Lord
+would so direct your steps that you may do all things for his glory;
+that he would enable you to spend the time profitably to yourself and
+others; that he would keep you from evil speaking, levity, and foolish
+jesting, and every impropriety; and that he would enable you to exert a
+religious influence over those with whom you may meet. Be assured, if
+you go out without observing this precaution, you will return with a
+wounded 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 the
+work of the Holy Spirit, and his blessed fruit in the heart and life,
+yet so deeply do I feel impressed with the excellency and amiable
+sweetness of the grace of _Charity_, that I feel constrained to commend
+it to your notice in a separate letter. Charity is the queen of the
+graces, excelling even faith and hope, and enduring when all those gifts
+which add brilliancy to the character shall cease their attractions;
+and, though you may not possess great personal charms, superior
+accomplishments, or great powers of mind, yet if you do but "put on
+charity," you will, like the blessed Saviour, "grow in favor both with
+God and man."
+
+The apostle calls charity the "bond of perfectness;" alluding to the
+girdle of the Orientals, which was not only ornamental and expensive,
+but was put on last, serving to adjust the other parts of the dress, and
+keep the whole together. It is a bond which holds all the Christian
+graces in harmonious union, and, by keeping them together, secures a
+permanent completeness and consistency of character. Without the
+girdle, the flowing robes of Oriental dress would present a sad
+appearance; hardly serving the purposes of decency. So the apostle
+concludes that the most brilliant gifts and heroic actions are all
+nothing 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_. It
+means a benevolent disposition of heart--love to God and good will to
+man, diffused through the whole character and conduct. But the
+description of charity given by the apostle relates chiefly to its
+manifestations in our intercourse with our fellow-men. My principal
+object in this letter will be to apply this description so as to
+discover _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 prefer
+suffering to strife. It will not resent the first encroachments, but
+patiently bear with injuries as long as they can be borne. If charity
+reigns in your heart, you will consider how many and aggravated are your
+offences against God, and yet that his long-suffering bears with your
+perverseness, and he is daily loading you with benefits; and shall you
+be impatient of the slightest offences from a fellow worm? Consider also
+how liable you are to encroach upon the rights of others, and to try
+their patience by your infirmities. Do not, therefore, be hasty in the
+indulgence of hard thoughts of others, nor impatient of their faults and
+infirmities. How much contention and strife might be avoided by a little
+forbearance! and who is there so perfect as not sometimes to need it to
+be extended toward himself? The ills of social life are greatly
+mitigated by the exercise of mutual forbearance; and they find no place
+under the sweet reign of charity.
+
+II. But charity not only _suffereth long_, but _is kind_. "It is benign,
+bountiful, courteous, and obliging." But why did the apostle couple
+these two dispositions together? "_Charity suffereth long_, AND IS
+KIND." Evidently, because long-suffering without kindness would be
+unavailing. If you bear with the injuries or supposed offences of
+another, and yet suffer your mind to be soured, and your kind offices
+remitted, the wound will corrode and inflame, till it breaks out with
+tenfold violence. But benignity of temper, and the constant practice of
+friendly offices and benevolent actions, will disarm ill-nature, and
+bring the offender to see the folly of his conduct. "A soft answer
+turneth away wrath; and the kind treatment of an enemy will pour coals
+of fire on his head." What can be more lovely than a kind and obliging
+disposition, which delights in occasions and opportunities of
+contributing to the comfort and happiness of others! This disposition
+adorns with peculiar grace the female character. Solomon, describing a
+virtuous woman, says, "In her tongue is the law of kindness." If you
+cultivate this disposition at all times, and in all places, your
+presence will add a charm to every circle; you will honor your Master;
+and your ability to advance his cause will be greatly enhanced. In your
+efforts to do good, with the law of kindness in your lips, you can
+penetrate where, without it, you could gain no admittance; and in your
+expostulations with the impenitent, you can reach the heart, by the
+exhibition of a kind and tender spirit, where otherwise you would be
+repulsed like the seven sons of Seeva, who presumptuously attempted, in
+imitation of Paul, to cast out devils in the name of Jesus. Especially
+is 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, cultivate
+a tender regard for the "little lambs," and be kind to them whenever you
+meet them. Never see a child in trouble without relieving him; or, if
+you can do no more, show your sympathy for his sufferings by such kind
+offices as are within your power.
+
+III. Charity _envieth not_. It is not grieved but gratified to see
+others more prosperous and wealthy, more intelligent and refined, or
+more holy. The extension of holiness and happiness is an object of
+rejoicing to the benevolent mind, without regard to himself.
+
+There are some persons who are always complaining of the rich, and
+fretting about the aristocratic spirit of those whose rank and station,
+education or mental endowments, place them in any respect above
+themselves. This is a sure indication of an envious disposition. There
+may be, in these respects, some ground of complaint; but place these
+persons in the situation of those of whom they complain, and where the
+latter are proud, the former would probably be aristocratic; and where
+these are aristocratic, those would be tyrannical.
+
+An envious disposition argues, 1. _A want of self-respect._ If we
+respect ourselves, we shall not desire the factitious importance arising
+from wealth so much as to grieve that others have more of it than
+ourselves; nor shall we be willing to concede so much merit to the
+possession of wealth as to suspect those who have it of esteeming us the
+less because we have it not. 2. It argues a _want of benevolence_. The
+truly benevolent mind desires the increase of rational enjoyment, and
+will therefore rejoice in the happiness of others, without respect to
+his own. 3. It argues a _want of magnanimity_. The truly great will
+rejoice in the intellectual and moral elevation of others, as adding so
+much to the sum of human excellence. But the envious person cannot bear
+to see any other one elevated above himself. This is the spirit that
+brought Haman to the gallows, and Satan from the seat of an archangel to
+the throne of devils. 4. It argues a _narrow, selfish spirit_--_a little
+and mean mind_. The law of God requires us to love our neighbor as
+ourselves, and reason sanctions the requisition. But, the envious person
+will hate his neighbor, because he is not permitted to love him less
+than himself.
+
+If you regard your own happiness, I conjure you to suppress the first
+motions of this vile and hateful temper; for, while indulged, it will
+give you no peace. Its envenomed darts will rankle and corrode in your
+bosom, and poison all your enjoyments. It is a disposition which can
+never 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 can
+never be happy while God reigns. The effects of this disposition upon
+human character and happiness are strikingly illustrated in the story of
+Haman, which I commend to your serious attention. Cultivate, then, the
+habit of being pleased and gratified with the happiness and prosperity
+of others; and constantly seek the grace of God to enable you to
+exercise benevolent feelings toward all, but especially those who are
+elevated in any respect above you.
+
+IV. _Charity vaunteth not itself_, (or, as in the margin,) _is not
+rash_--_is not puffed up_. "It does not act precipitately,
+inconsiderately, rashly, thoughtlessly." Some people mistake a rash and
+heedless spirit for genuine zeal; and this puffs them up with pride and
+vain-glory, and sets them to railing at their betters in age,
+experience, or wisdom, because they will not fall into their views and
+measures. There is scarcely any trait of character more unlovely,
+especially in a young person, than self-conceit. If the youth who is
+puffed up with a sense of his own consequence could but see the mingled
+emotions of pity and disgust which his conduct excites in the bosom of
+age and wisdom, he would be filled with confusion and shame.
+
+You will hear such persons prating much of independence of mind. They
+have respect to the opinions of the ancients? Not they! They think for
+themselves; and form their own opinions without respect to what others
+have thought, and said, and written. They would scorn to consult a
+commentary to assist them in determining a difficult passage of
+Scripture, or the writings of a learned divine, to help them out of a
+theological difficulty. That would be subjecting their minds to the
+influence of prejudice, or betraying a want of confidence in their own
+infallible powers!--which is the last idea they would think of
+entertaining. The long-cherished opinions of great, and wise, and good
+men, are disposed of with a sneer. They be influenced by great names?
+Not they!
+
+You will hear them delivering their opinions, pragmatically, and with
+strong assurance, on points of great difficulty, which good men of the
+greatest learning and ability have approached with diffidence; and
+boldly advancing ideas which they suppose to have originated in the
+depths of their own recondite minds, which they afterwards learn, with
+chagrin, 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 they
+cannot 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, if
+not to assume the office of judge, and charge them with insincerity or
+hypocrisy. Whereas, in truth, their strong confidence in their opinions
+arises from having examined the subject partially and superficially, and
+overlooked the objections and difficulties which readily occur to a
+well-balanced and discriminating mind.
+
+I would not, however, be understood to recommend implicit submission to
+the 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 to
+any position. But it would be the height of self-conceited arrogance for
+any person, but especially for a youth, to presume himself too wise to
+gain instruction from the writings of men who have devoted their lives
+to the investigation of truth; or summarily to set aside, as unworthy of
+his attention, opinions which have been embraced by the greatest and
+best of men for successive generations. Nor does it argue any uncommon
+independence of mind; for, you will generally find such persons arranged
+under the banner of some one of the various schools of theology,
+morals, philosophy, or politics, and following on with ardor the devious
+course of their leader receiving whatever falls from his lips as the
+voice of an oracle, and running with enthusiasm into all his
+extravagances. Like the vane upon the spire, that lifts up itself with
+proud eminence to the clouds, they are ready to be carried about by
+every wind of doctrine. Whereas true independence of mind consists in
+weighing evidence and argument impartially, and forming a decision
+independent of prejudice, party feeling, pride of opinion, or self-will;
+and, when coupled with humility, it will always rejoice to receive
+instruction from any source. The person who knows himself will be deeply
+humbled under a sense of his own weakness and ignorance, and will
+advance his opinions with modesty, while he treats the opinions of
+others with becoming respect.
+
+V. Again, Charity _doth not behave itself unseemly_. It does not
+disregard the courtesies of life, nor break over the bounds of decency
+and decorum; but pays a strict regard to propriety of conduct under all
+circumstances. But, it may not be amiss to enumerate some of those
+things which, by their unseemliness, render the conduct of any person
+repulsive 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 be
+always ready to engage in every good work; and it is wrong to be
+backward, and refuse to cooperate with others, in carrying on any useful
+enterprise. But the heart is deceitful: and, while we satisfy our
+consciences with the idea that we are going forward in the discharge of
+duty, we may be but feeding our own vain-glorious spirits, by bringing
+ourselves into notice. An humble Christian has a low estimate of his
+ability to do good; and is generally disposed to prefer others, as
+better qualified than himself, to occupy any conspicuous post. "In honor
+preferring one another." He will, therefore, be modest and retiring;
+though, when the course of duty is plain, he will by no means shrink
+from it. "The righteous are hold as a lion." There are several
+characteristics, however, which distinguish the forward, unseemly
+spirit. He is jealous and testy. You will hear him complaining of the
+aristocratic spirit of others; and if he is not noticed as much as he
+thinks he deserves, he will take offence. He will rarely he found
+cordially coöperating with others, in any good work, unless he is
+foremost in it himself. If you wish to secure his aid, or forestall his
+opposition, you must he careful to consult him before you undertake any
+enterprise. Should you neglect to do so, however good your object, or
+well chosen your measures, you may expect him to find fault, and throw
+obstacles in the way, at every step of your progress. Such persons often
+exhibit a fiery zeal and restless activity, which seem for a time to
+eclipse all their contemporaries. But it is a zeal and activity for
+_self_: for it is never roused except for the promotion of an object
+with which self is in some manner identified.
+
+2. To assume, in a dictatorial manner, to catechise others as to their
+views on any subject, especially if they are older than yourself, is
+unseemly. You will meet with some persons who seem to take it for
+granted that they have a right to call you to account for your opinions,
+and to determine authoritatively your claim to the character which you
+profess. I do not question the propriety of kind and modest inquiries as
+to the opinions and views of others; nor of endeavoring, by fair and
+candid arguments, to convince them of what we suppose to be their
+errors. But then we must never forget that they are our equals,
+possessing the same right to judge of the truth with ourselves, and
+accountable for their errors to the same tribunal. This will leave no
+ground for the exercise of a dogmatical or a dictatorial spirit.
+
+3. It is unseemly for young persons to be foremost in speaking, in
+company, or to give advice with confidence in regard to anything which
+is to influence the conduct of their superiors in age, wisdom, or
+experience. Elihu, although a man of superior knowledge and abilities,
+did not presume to speak to Job till his aged friends had ceased; for he
+said, "Days should speak, and multitude of years should teach wisdom."
+Young persons sometimes render themselves ridiculous by such unseemly
+conduct. The prophet Isaiah gives this as one of the marks of a
+degenerate age, that "the child shall behave himself proudly against the
+ancient, and the base against the honorable."
+
+4. Fierce contention about personal rights, is unseemly. It begets a
+selfish, jealous spirit. You never hear this where love reigns; for love
+is a yielding spirit. The spirit that can never brook the least
+encroachment upon his rights, is an unseemly spirit, which will always
+be 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 is
+sufficiently comprehensive, if exhibited in all its details, to fill a
+volume. 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 here
+described is inculcated in a beautiful manner in Paul's epistle to the
+Philippians. He exhorts them, in lowliness of mind, each to esteem other
+better than themselves; and not to look exclusively on their own things,
+but also on the things of others; and then commends to them the example
+of our Lord, who, though King of kings, humbled himself to the condition
+of a servant, enduring hardship, contumely, and an ignominious death,
+for our sakes. This does not mean that we are not to love ourselves at
+all, nor be entirely regardless of our own interests; for the rule which
+requires us to love our neighbor _as ourselves_, recognizes the right of
+self-love; and the command, "Thou shalt not steal," establishes the
+right of private property. But it forbids us to make our own interest
+and happiness our chief concern, to the disregard of the rights of
+others and the general good; and requires us to make sacrifices of
+feeling and interest for the benefit of others, and even sometimes to
+prefer their happiness and interest to our own. This is the spirit of
+genuine benevolence; and the exercise of it will impart far more
+elevated enjoyment than can be derived from private advantage.
+
+Were this disposition in exercise, it would cut off all ground of envy
+and jealousy; it would remove the cause of most of the contentions that
+arise in society; and mitigate, in a wonderful degree, all the ills of
+life. Indeed, this principle lies at the foundation of all social
+enjoyment. The reciprocity of mutual affection depends upon the exercise
+of a self-sacrificing disposition; and the society where this does not
+exist is intolerable. Nor is it feeling or interest alone that must be
+given up. There is yet a more difficult sacrifice to be made, before we
+can be, in any considerable degree, comfortable companions. _It is the
+sacrifice of the will._ This is the last thing the selfish heart of man
+is disposed to yield. He has taken his stand, and the pride of his heart
+is committed to maintain it. He deceives himself, and compels conscience
+to come to his aid; while, in reality, it is a matter with which
+conscience has nothing to do, for the point might have been yielded
+without doing violence to that ever-wakeful monitor, whose office is
+thus perverted, and made to subserve the purposes of stiff-necked
+obstinacy. A disposition to yield to the judgment and will of others, so
+far as can be done conscientiously, is a prominent characteristic of
+that charity which seeketh not her own; while an obstinate adherence to
+our own plans and purposes, where no higher principle than expediency is
+concerned, is one of the most repulsive and uncomfortable forms of
+selfishness.
+
+A selfish person never willingly makes the smallest sacrifice of feeling
+or interest to promote the welfare or happiness of others. He wraps
+himself up in his own interests and pursuits, a cheerless and forbidding
+object. He would gladly know no law but his own will. He has a little
+world of his own, in which he lives, and moves, and has his being. He
+makes every one, with whom he comes in contact, contribute something to
+his own selfish purposes. His overweening desire to promote his own
+interests, disposes him constantly to encroach upon the rights of
+others; or, if not to encroach upon their rights, to take advantage of
+their good nature, to drag them into his service. You might as well walk
+for pleasure in a grove of thorn-bushes, or seek repose on a bed of
+nettles, as to look for comfort in the society of selfish persons.
+
+VII. Charity _is not easily provoked_. "It corrects a sharpness of
+temper, and sweetens and softens the mind." It does not take fire at the
+least opposition or unkindness, nor "make a man an offender for a word."
+One of the servants of Nabal described his character in this significant
+manner: "He is such a son of Belial that a man cannot speak to him."
+There are many such sons and daughters of Belial. They are so sulky and
+sour, so fretful and peevish, that you can hardly speak to them, but
+they will snap and snarl like a growling watch-dog; and if they were
+equally dangerous, it might not be less necessary to chain them. All
+this is the opposite of charity. The quality here negatively described
+may be summarily comprehended in the term _good nature_; but in a more
+elevated sense than this term is usually employed, it being the fruit,
+not of natural amiableness, but of gracious affection. This temper is
+essential to any considerable degree of usefulness. If you are destitute
+of it, your Christian character will be so marred as in a great measure
+to counteract the influence of your positive efforts. A bad temper, even
+in connection with many excellent qualities, may render a person an
+uncomfortable companion and an intolerable yoke-fellow, and bring great
+reproach upon the cause of Christ. Nor need any one excuse himself on
+the ground of natural disposition; for the Lord has said, "My grace is
+sufficient for thee." The gospel of Jesus Christ is a remedy for all our
+natural 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 up
+slight expressions or equivocal conduct, and reason out evil from them,
+and suffer it to corrode and sour the mind against an individual; but
+puts the best construction upon the words and conduct of others that
+they will bear, not yielding to an ill opinion of another, but upon the
+most indisputable evidence. There is, perhaps, no more fruitful source
+of disquiet and unhappiness, both to ourselves and others, than a
+suspicious disposition. "Jealousy," says Solomon, "is cruel as the
+grave: the coals thereof are the coals of fire, which hath a most
+vehement flame." Nor is this language too intense. A jealous person
+always sees a "snake in the grass." He is afraid to trust his most
+intimate friend. He puts the worst construction upon the language and
+conduct of others that they will bear: hence he conceives himself
+grossly insulted, when no ill was designed; and a gentle rebuke, or a
+good-humored repartee, constitutes an unpardonable offence. He always
+looks on the dark side of human character, so that a single foible or
+one glaring fault will eclipse a thousand real excellences. He is always
+complaining of the degeneracy of the times, and especially of the
+corruption of the church; for he can see nobody around him who is
+perfect, and therefore he comes to the conclusion that there is very
+little piety in the world; forgetting that, were he to find a church of
+immaculate purity, his own connection with it would introduce
+corruption. Should such a person conceive it to be his duty to tell you
+all your faults, woe betide you! for desirable as self-knowledge is, it
+is no kindness to have our faults aggravated a hundred-fold, and
+concentrated before our minds like the converging rays of the sun, in
+one focal blaze, nor poured upon our heads like the sweeping torrent,
+nor eked out like the incessant patterings of a drizzling rain. Thus did
+not Paul. When he felt it his duty to reprove, he was careful to commend
+what was praiseworthy, and to throw in some expressions of kindness
+along with his censures. And here, though it be a digression, let me
+conjure you never to undertake the unthankful office of censor. You will
+find some inexperienced persons who will desire you, as an office of
+friendship, to tell them all their faults. Be sure, if you undertake
+this with a friend, your friendship will be short. It will lead you to
+look continually at the dark side of your friend's character, and,
+before you are aware, you will find yourself losing your esteem for it.
+Very soon, you will beget the suspicion that you have conceived some
+dislike. If the cause is continued, this suspicion will corrode and
+increase; and the result will be, a mutual alienation of affection.
+However sincerely such an experiment may be entered upon, it can hardly
+fail, in the nature of things, to produce this result.
+
+It may, however, be said, that we are bound, by our covenant
+obligations, to _watch over our brethren._ But there can scarcely be a
+greater misapprehension than to understand this duty in the sense of an
+incessant lookout to discern and discover the little faults and foibles,
+or even the more marked and glaring defects of character, in our
+brethren. The injunction is, "If thy brother trespass _against thee_, go
+and tell him his fault," &c. But I know of no passage of Scripture which
+requires us to procure a magnifying-glass, and go about making a
+business of detecting and exposing the faults of our brethren. On the
+contrary, there are many cautions against a meddlesome disposition, and
+against being busy bodies in other men's matters. We are required, with
+great frequency and solemnity, to watch ourselves; but where is the
+injunction, "Watch thy brethren?" Even the Saviour himself did not thus
+attempt to correct the faults of his disciples. He rebuked them, indeed,
+and sometimes sharply; but he was not continually reminding them of
+their faults. He was not incessantly brow-beating Peter for his
+rashness, nor Thomas for his incredulity, nor the sons of Zebedee for
+their ambition. But he "taught them _as they were able to bear it_;"
+and that rather by holding up before their minds the truth, than by
+direct personal lectures.
+
+Our covenant obligations unquestionably make it our duty to watch and
+see that our brethren do not pursue a course of life inconsistent with
+their Christian profession, or which tends to backsliding and apostasy;
+and if they are true disciples, they will be thankful for a word of
+caution, when they are in danger of falling into sin. And when they do
+thus fall, we are required to rebuke them, and not to suffer sin upon
+them. But this is a very different affair from that of setting up a
+system of espionage over their conduct, and dwelling continually upon
+their faults and deficiencies. This latter course cannot long be
+pursued, without an unhappy influence upon our own temper. The human
+mind is so constituted as to be affected by the objects it contemplates,
+and often assimilated to them. Show me a person who is always
+contemplating the faults of others, and I will show you a dark and
+gloomy, sour and morose spirit, whose eyes are hermetically closed to
+everything that is desirable and excellent, or amiable and lovely, in
+the character of man--a grumbling, growling misanthrope, who is never
+pleased with anybody, nor satisfied with anything--an Ishmaelite, whose
+hand is against every man, and every man's hand against him. If there is
+nothing in the human character, regenerated by the grace of God, on
+which we can look with complacency and delight, then it is impossible
+for us to obey the sacred injunction, "Love the brethren."
+
+IX. Charity _rejoiceth not in iniquity_, but _rejoiceth in the truth_.
+One mark by which the people of God are known is, that they "sigh and
+cry over the abominations that are done in the land," and weep rivers of
+water because men keep not the law of God; while the wicked "rejoice to
+do evil, and delight in the frowardness of the wicked." But we may
+deceive ourselves, and be indulging a morbid appetite for fault-finding
+and slander, while we suppose ourselves to be grieving over the sins of
+others. Grief is a tender emotion. It melts the heart, and sheds around
+it a hallowed influence. Hence, if we find ourselves indulging a sharp,
+censorious spirit, eagerly catching up the faults of others, and
+dwelling on them, and magnifying them, and judging harshly of them, we
+may be sure we have another mark, which belongs not to the fold of the
+Good Shepherd. One of the prominent characteristics of an impenitent
+heart is a disposition to feed upon the faults of professors of
+religion. Those who indulge this disposition will not admit that they
+take delight in the failings of Christians. They will condemn them with
+great severity, and lament over the dishonor they bring upon religion.
+Yet they catch at the deficiencies of Christians as eagerly as ever a
+hungry spaniel caught after his meat. This is the whole of their
+spiritual meat and drink. It is the foundation of their hopes. They rest
+their claim for admittance into the celestial paradise on being quite as
+consistent in their conduct as those who profess to be God's people;
+hence, every deficiency they discover gives them a new plea to urge at
+the portals of heaven. Thus they secretly, though perhaps unwittingly,
+"rejoice in iniquity." But it is to be feared, if we may judge from the
+exhibition of the same spirit, that many who make high pretensions to
+superior sanctity rest their hopes, to a great extent, on a similar
+foundation. With the Pharisaical Jews, they think if they judge them
+that do evil, even though they do the same, they shall escape the
+judgment of God. They are as eager to catch up and proclaim upon the
+house-top the deficiencies of their brethren, as the self-righteous
+moralist, who prides himself on making no profession, and yet being as
+consistent as those that do. If such persons do not rejoice in iniquity,
+it is nevertheless "sweet in their mouth," and they "drink it in like
+water." Their plea is, that they do not speak of it with pleasure, but
+with grief bear their testimony against it. But grief is a very
+different passion from that which swells in their bosoms. Grief is
+solitary and silent. "He sitteth alone and keepeth silence." Who ever
+heard 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, till
+he begins to proclaim his grief at the delinquencies of his Christian
+brethren. And the harsh and bitter spirit, which palms itself on the
+conscience as a testimony against sin, is but an exhibition of
+impenitent pride. It bears not the most distant semblance of Christian
+humility and fidelity. "Brethren," says the apostle, "if a man be
+overtaken in a fault, restore such an one in the spirit of meekness;
+_considering thyself, lest thou also be tempted._" But, from the
+fault-finding and censorious spirit of some people, one would suppose it
+never came into their minds to consider whether it might not be possible
+for them to fall into the same condemnation; although an examination of
+the lamentable falls that have taken place might show a fearful list of
+delinquents from this class of persons. David, while in his fallen
+state, pronounced sentence of death upon the man in Nathan's parable,
+whose crime was but a faint shadow of his own. The Scribes and Pharisees
+were indignant at the wretched woman who had been taken in sin; yet they
+afterwards, by their own conduct, confessed themselves guilty of the
+same crime. Judas was one of your censorious fault-finders. He was the
+one that found fault with the tender-hearted Mary, for her affectionate
+tribute of respect to the Lord of Life, before his passion. He thought
+it a great waste to pour such costly ointment on the feet of Jesus; and
+that it would have been much better to have sold it and given the money
+to the poor. He was very compassionate to the poor, and a great enemy of
+extravagance; but a little while afterwards, he sold his Lord for thirty
+pieces of silver. So, in every age, if you examine into the character of
+apostates, you will find that they have been noted for their severity
+against the sins of others; and particularly in making conscience of
+things indifferent, and pronouncing harsh judgment against those who
+refuse to conform to their views. Especially will such persons be
+grieved with their brethren on account of their dress, or style of
+living, or their manner of wearing the hair; or some such matter that
+does not reach the heart. I was once acquainted with a woman, who
+(except in her own family and among her neighbors) had the reputation of
+being _very devotedly pious_, who went to her pastor, (an aged and
+venerable man,) greatly grieved because he was in the habit of combing
+his hair upwards, so as to cover his baldness. She was afraid it was
+pride. She was a great talker, and often had difficulties with her
+brethren and sisters in the church; for she thought it her duty to
+exercise a watchful care over them. Whether she was self-deceived, or
+hypocritical, I cannot say; but she used to shed tears freely in her
+religious conversations. She, however, as I have since learned, after
+maintaining her standing in the church for many years, apostatized and
+became 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 he
+was digged," and remembers that he now stands by virtue of the same
+grace that took his feet out of the "horrible pit and miry clay," will
+be the last person to vaunt over the fallen condition of his
+fellow-creatures. He will look upon them with an eye of tender
+compassion; and his rebukes will be administered in a meek, subdued, and
+humble spirit, remembering the injunction of Paul, "Let him that
+thinketh he standeth take heed lest he fall." But the spirit of which I
+have been speaking is not only _carnal_, but _devilish_. The devil is
+the _accuser of the brethren._
+
+But charity not only rejoiceth not in iniquity, but, _positively_,
+rejoiceth in the truth--is glad of the success of the gospel, and
+rejoices in the manifestation of the grace of God, by the exhibition of
+the fruits of his Spirit in the character and conduct of his people.
+Hence, it will lead us to look at the bright side of men's characters;
+and if they give any evidence of piety, to rejoice in it, and glorify
+God for the manifestation of his grace in them, while we overlook, or
+behold with tenderness and compassion, their imperfections. And this
+accords with the feelings of the humble Christian. He thinks so little
+of himself, and feels such a sense of his own imperfections, that he
+quickly discerns the least evidence of Christian character in others;
+and he sees so much to be overlooked in himself, that he is rather
+inclined to the extreme of credulity, in judging the characters of
+others. He is ready, with Paul, to esteem himself "less than the least
+of all saints;" and where he sees any evidence of piety in others, he
+can overlook many deficiencies.
+
+I am persuaded, that in few things we are more deficient than in the
+exercise of joy and gratitude for the grace of God manifested in his
+children. There are few of the epistles of Paul which do not commence
+with an expression of joy and thanksgiving for the piety of those to
+whom he was writing. I have been surprised, on looking over them, to
+find these expressions so full and so frequent. They are too numerous to
+be 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, he
+says, "I thank my God always on your behalf, for the grace of God which
+is given you by Jesus Christ." But who among us is ever heard thanking
+God for the piety of his brethren? On the contrary, how many of the
+prayers that are offered up in our social meetings resemble the errands
+of a churlish man, who never visits his neighbor's house without
+entering some complaint against his children! Yet, we are under greater
+obligations for the least exhibition of gracious fruits in the lives of
+his people, than for the daily bounties of his providence, inasmuch as
+the 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 of
+the last, we have had the _negative_ character of Charity. We now come
+to its _positive_ manifestations, which have, however, to a
+considerable extent, been anticipated in the previous consideration of
+the subject.
+
+1. Charity _beareth all things_; or, as it may be rendered, _covereth
+all things_. This seems to be more agreeable to the context; for
+otherwise it would mean the same as _endureth all things_, in the latter
+clause of the verse, and thus make a tautology; while it leaves a
+deficiency in the description, indicated by the passage in Peter,
+"Charity shall cover the multitude of sins." "Charity will draw a vail
+over the faults of others, so far as is consistent with duty." What
+trait of character can be more amiable and lovely? It is the genuine
+spirit of the gospel, which requires us to "do unto others as we would
+they should do to us." And who would like to have his faults made the
+subject of common conversation among his acquaintances? If no one would
+like 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 of
+individuals, it is not the less so to speak of the faults of masses of
+men, as of the clergy or of the church. The injustice is the more
+aggravated, because it is condemning by wholesale. A member of the
+church of Christ, who speaks much of its corruptions, is guilty of the
+anomalous conduct of _speaking evil of himself_; for the members of
+Christ's body are _all one in him_. It may sometimes be our duty to
+speak of the faults of others; but, where charity reigns in the heart,
+this will be done only in cases of unavoidable necessity, and then with
+great pain and sacrifice of feeling. The benevolent heart feels for the
+woes of others, and even compassionates their weakness and wickedness.
+It will desire, therefore, as much as possible, to hide them from the
+public gaze, unless the good of others should require their exposure;
+and even then, will not do it with wanton feelings. But these remarks
+apply with much greater force to the practice of Christians speaking of
+one another's faults. Where is the heart that would not revolt at the
+idea of brothers and sisters scanning each other's faults, in the ears
+of strangers? Yet the relation of God's children is far more endearing
+than the ties of consanguinity.
+
+2. Charity _believeth all things, hopeth all things_. This is the
+opposite of jealousy and suspicion. It is a readiness to believe
+everything in favor of others; and even when appearances are very strong
+against them, still to hope for the best. This disposition will lead us
+to look at the characters of others in their most favorable light; to
+give full weight to every good quality, and full credit for every
+praiseworthy action; while every palliating circumstance is viewed in
+connection with deficiencies and misconduct. Charity will never
+attribute an action to improper motives or a bad design, when it can
+account for it in any other way; and, especially, it will not be quick
+to charge hypocrisy and insincerity upon those who seem to be acting
+correctly. It will give credit to the professions of others, unless
+obviously contradicted by their conduct. It does not, indeed, forbid
+prudence and caution--"The simple believeth every word; but the prudent
+man looketh well to his going"--but it is accustomed to repose
+confidence in others, and it will not be continually watching for evil.
+
+A charitable spirit is opposed to the prevailing disposition for
+discussing private character. It will not willingly listen to criticisms
+upon the characters of others, nor the detail of their errors and
+imperfections; and it will turn away with disgust and horror from petty
+scandal and evil-speaking, as offensive to benevolent feeling. It is a
+kind of _moral sense_, which recoils from detraction and backbiting.
+
+3. Charity _endureth all things_. This is nearly synonymous with
+long-suffering; and yet it is a more extensive expression. It will
+endure with patience, and suffer without anger or bitterness of feeling,
+everything in social life which is calculated to try our tempers, and
+exhaust our patience. It is not testy, and impatient at the least
+opposition, or the 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 our
+Saviour, and the second table of the law, to all our intercourse with
+our fellow-men, diffusing around us a spirit of kindness and benevolent
+feeling. It comprehends all that is candid and generous, bland and
+gentle, amiable and kind, in the human character, regenerated by the
+grace of God. It is opposed to all that is uncandid and disingenuous,
+coarse and harsh, unkind, severe, and bitter, in the disposition of
+fallen humanity. It is the bond, which holds society together, the charm
+which sweetens social intercourse, and the UNIVERSAL PANACEA, which, if
+it cannot cure, will at least mitigate, all the diseases of the social
+state. That you may possess it in its highest earthly perfection, is the
+sincere 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, and
+enumerated some of the fruits of the Spirit. I revert to the same
+subject again, for the purpose of showing the importance of cultivating
+the several Christian graces in due proportion, so as to attain to a
+uniform consistency of character.
+
+Nothing delights the senses like harmony. The eye rests with pleasure on
+the edifice which is complete in all its parts, according to the laws of
+architecture; and the sensation of delight is still more exquisite, on
+viewing the harmonious combination of colors, as exhibited in the
+rainbow, or the flowers of the field. The ear, also, is ravished with
+the harmony of musical sounds, and the palate is delighted with savory
+dishes. But take away the cornice, or remove a column from the house, or
+abstract one of the colors of the rainbow, and the eye is offended;
+remove from the scale one of the musical sounds, and give undue
+prominence to another, and harmony will become discord; and what could
+be more insipid than a savory dish without salt?
+
+So it is with the Christian character. Its beauty and loveliness depend
+on the harmonious culture of all the Christian graces. If one is
+deficient, and another too prominent, the idea of deformity strikes the
+mind with painful sensations, somewhat similar to those produced by
+harsh, discordant musical sounds, or by the disproportionate exhibition
+of colors.
+
+It was, probably, with an eye to this, that the apostle gave the
+exhortation above quoted. He was exhorting to growth in grace; and he
+would have the new man grow up with symmetrical proportions, so as to
+form the "stature of a perfect man in Christ Jesus," not having all the
+energies concentrated in one member, but having the body complete in all
+its parts, giving a due proportion of comeliness, activity, and strength
+to each. Thus, he says, _Add to your faith virtue_. By faith, I suppose
+we are to understand the elementary principle of the Christian
+character, as exhibited in regeneration; or the act which takes hold of
+Christ. But we are not to rest in this. We are to add _virtue_, or
+strength and courage, to carry out our new principle of action. But this
+is not all that is needed. We may be full of courage and zeal; yet, if
+we are ignorant of truth and duty, we shall make sad work of it, running
+headlong, first into this extravagance, and then into that, disturbing
+the plans of others, and defeating our own, by a rash and heedless
+course of conduct.
+
+Young Christians are in danger of making religion consist too
+exclusively in emotion, which leads them to undervalue knowledge. But
+while emotion is inseparable from spiritual religion, knowledge is no
+less essential to intelligent emotion. Ignorance is not the mother of
+devotion; and though a person may be sincerely and truly pious, with
+only the knowledge of a few simple principles, yet, without a thorough
+and comprehensive knowledge of religious truth, the Christian character
+will be weak and unstable, easily led astray, and carried about by every
+wind of doctrine. Knowledge is also essential to a high degree of
+usefulness. It expands and invigorates the mind, and enables us, with
+divine aid, to devise and execute plans of usefulness, with prudence and
+energy.
+
+But knowledge alone is not sufficient; nor even knowledge added to
+faith. Temperance must be added, as a regulator, both of soul and body.
+All our appetites and passions, desires and emotions, must be brought
+within the bounds of moderation. And to temperance must be added
+patience, that we may be enabled to endure the trials of this life, and
+not to faint under the chastening hand of our heavenly Father. As it is
+through much tribulation that we are to enter into the kingdom of
+heaven, we have need of patience, both for our own comfort, and for the
+honor of religion. Indeed, no grace is more needful, in the ordinary
+affairs of life. It is the little, every-day occurrences that try the
+Christian character: and it is in regard to these that patience works
+experience. Many of these things are more difficult to be borne than the
+greater trials of life, because the hand of God is less strikingly
+visible in them. But patience enables us to endure those things which
+cross the temper, with a calm, unruffled spirit; to encounter
+contradictions, little vexations, and disappointments, without fretting,
+or repining; and saves us from sinking under severe and protracted
+afflictions.
+
+To patience must be added godliness, "which is profitable unto all
+things, having promise of the life that now is, and of that which is to
+come." To be _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 to
+have the same mind in us that was in Christ Jesus. This is the fruit of
+that patience which works experience, and results in hope, which maketh
+not ashamed.
+
+To godliness must be added brotherly kindness; which is but acting out
+the state of heart expressed by _godliness_, which indicates a partaking
+of divine benevolence.
+
+Then comes the crowning grace of CHARITY, "which is the bond of
+perfectness," comprehending the whole circle of the social virtues.
+
+Where all these qualities exist, in due proportion, they will form a
+lovely character, harmonious and beautiful as the seven colors of the
+rainbow; 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 devotional
+feeling, or sympathy, or the promotion of some favorite scheme of
+benevolence, you will find an exhibition of character as unlovely and
+repulsive as though the seven colors of the rainbow should concentrate
+in one, of livid hue, or pale blue, or sombre gray; as disagreeable as
+though the sweet melody of a harmonious choir were changed into a dull,
+monotonous bass; and as unsavory as a dish of meats seasoned only with
+bitter herbs.
+
+This disproportionate development of Christian character is more
+frequently seen in young converts: especially such as have not received
+a thorough Christian education, and are, consequently, deficient in
+religious knowledge. They find themselves in a new world, and become so
+much absorbed in the contemplation of the new objects that present
+themselves to their admiring gaze, that they seem almost to forget that
+they have any other duties to perform than those which consist in
+devotional exercises. If these are interrupted, they will fret and worry
+their minds, and wish for some employment entirely of a religious
+nature. They wonder how it is possible for Christians to be _so cold_,
+as to pursue their worldly employments as diligently as they do who take
+this world for their portion; and often you will hear them breaking out
+in expressions of great severity against older Christians, because they
+do not sympathize with them in these feelings. Their daily employments
+become irksome; and they are tempted even to neglect the interests of
+their employers, with the plea, that the service of God has the first
+claim upon them. But they forget that the service of God consists in the
+faithful performance of every social and relative duty, "_as unto the
+Lord, and not to men_," as well as the more direct devotional exercises;
+and that the one is as essential to the Christian character as the
+other. The Bible requires us to be "diligent in business," as well as
+"fervent in spirit;" and the religion of the Bible makes us better in
+all the relations of this life, as well as in our relations with God.
+
+Young Christians are also prone to undervalue _little things_. The
+greater things of religion take such strong possession of their souls,
+that they overlook many minor things of essential importance. In seasons
+of special religious awakening, this mistake is very common; in
+consequence of which, many important interests suffer, and the
+derangement which follows, makes an unfavorable impression as to the
+influence of revivals. The spirit of the Christian religion requires
+that every duty should be discharged in its proper time. The beauty of
+the Christian character greatly depends on its symmetrical proportions.
+A person may be very zealous in some things, and yet quite defective in
+his Christian character. And the probability is, that he has no more
+religion than shows itself in its consistent proportions. The new energy
+imparted by the regenerating grace of God may unite itself with the
+strong points of his character, and produce a very prominent
+development; while, in regard to those traits of character which are
+naturally weak, in his constitutional temperament, grace may be scarcely
+perceptible. For instance, a person who is naturally bold and resolute,
+will be remarkable, when converted, for his _moral courage_; while,
+perhaps, he may be very deficient in _meekness_. And the one who is
+naturally weak and irresolute, will perhaps be remarkable for the mild
+virtues, but very deficient in strength and energy of character. Now,
+the error lies in cultivating almost exclusively those Christian graces
+which fall in with our prominent traits of character. We should rather
+bend our energies, by the grace of God, chiefly to the development of
+those points of character which are naturally weak, while we discipline,
+repress, and bring under control, those which are too prominent. This
+will prevent deformity, and develop a uniform consistency of character.
+
+There is, perhaps, a peculiar tendency to this _one-sided_ religion in
+this age of excitement and activity; and the young convert, whose
+Christian character is not matured, is peculiarly liable to fall into
+this error. The mind becomes absorbed with one object. The more
+exclusively this object is contemplated, the more its importance is
+magnified. It becomes, to his mind, the _main thing_. It is identified
+with his ideas of religion. He makes it a _test of piety_. Then he is
+prepared to regard and treat all who do not come up to his views on this
+point as destitute of true religion; though they may exhibit a
+consistency of character, in other respects, to which he is a stranger.
+This leads to denunciation, alienation of feeling, bitterness, and
+strife. But one of God's commands is as dear to him as another; and we
+cannot excuse ourselves before him, for disobeying one, on the ground
+that we practise another. The perfection of Christian character consists
+in the harmonious development of the Christian graces. This is what I
+understand by the "stature of a perfect man in Christ Jesus;" a man who
+has no deformity; who is complete in all his members and all his
+faculties. That you may attain to this, is the sincere prayer of
+
+ Your affectionate Brother.
+
+
+
+
+LETTER XVIII.
+
+_Marriage._
+
+ "Marriage is honorable in all."--HEB. 13:4.
+
+
+MY DEAR SISTER,
+
+Some young persons indulge a fastidiousness of feeling, in relation to
+the subject of marriage, as though it were indelicate to speak of it.
+Others make it the principal subject of their thoughts and conversation;
+yet they seem to think it must never be mentioned but in jest. But both
+these extremes should be avoided. Marriage is an ordinance of God, and
+therefore a proper subject of thought and discussion, with reference to
+personal duty. But it is a matter of great importance, having a direct
+hearing upon the glory of God, and the happiness of individuals. It
+should, therefore, never be approached with levity. But, as it requires
+no more attention than what is necessary in order to understand present
+duty, it would be foolish to make it a subject of constant thought, and
+silly to make it a common topic of conversation. It is a matter which
+should be weighed deliberately and seriously by every young person. In
+reference to the main subject, two things should be considered:
+
+I. _Marriage is desirable._ It was ordained by the Lord, at the
+creation, as suited to the state of man as a social being, and necessary
+to the design for which he was created. Whoever, therefore, wilfully
+neglects it, contravenes the order of nature, and must consequently
+expect a diminution of those enjoyments which arise from the social
+state. There is a sweetness and comfort in the bosom of one's own
+family, which can be enjoyed nowhere else. In early life, this is
+supplied by our youthful companions, who feel in unison with us. But, as
+a person who remains single advances in life, the friends of his youth
+form new attachments, in which he is incapable of participating. Their
+feelings undergo a change, of which he knows nothing. He is gradually
+left alone. No heart beats in unison with his own. His social feelings
+wither for want of an object. As he feels not in unison with those
+around him, his habits also become peculiar, and perhaps repulsive; so
+that his company is not desired: hence arises the whimsical attachment
+of such persons to domestic animals, or to other objects which can be
+enjoyed in solitude. As the dreary winter of age advances, the solitude
+of his condition becomes still more chilling. Nothing but that sweet
+resignation to the will of God which religion gives, under all
+circumstances, can render such a situation tolerable. But religion does
+not annihilate the social affections. It only regulates them. It is
+evident, then, that by a lawful and proper exercise of these affections,
+both our happiness and usefulness may be greatly increased.
+
+II. _On the other hand, do not consider marriage as absolutely essential
+to happiness._ Although it is an ordinance of God, yet he has not
+absolutely enjoined it upon all. You _may_, therefore, be in the way of
+duty while neglecting it. And the apostle Paul hints that there may be,
+with those who enter into this state, a greater tendency of the heart
+towards earthly objects. There is also an increase of care. "The
+unmarried woman careth for the things of the Lord, that she may be holy
+both in body and spirit; but she that is married, careth for the things
+of the world, how she may please her husband." But much more has been
+made of this than the apostle intended. It has been greatly abused and
+perverted by the church of Rome. It must be observed that, in the same
+chapter, he advises that "every man have his own wife, and every woman
+have her own husband." And, whatever may be our condition in life, if
+we seek it with earnestness and perseverance, in the way of duty, God
+will give us grace sufficient for the day. But he says, though it is no
+sin to marry, nevertheless, "such shall have trouble in the flesh." It
+is undoubtedly true, that the enjoyments of conjugal life have their
+corresponding difficulties and trials; and if these are enhanced by an
+unhappy connection, the situation is insufferable. For this reason I
+would have you avoid the conclusion that marriage is indispensable to
+happiness. Single life is certainly to be preferred to a connection with
+a person who will diminish, instead of increasing, your happiness.
+However, the remark of the apostle, "such shall have trouble in the
+flesh," doubtless had reference chiefly to the peculiar troubles of the
+times, when Christians were exposed to persecution, the loss of goods,
+and even of life itself, for Christ's sake; the trials of which would
+be much greater in married than in single life.
+
+Having these two principles fixed in your mind, you will be prepared
+calmly to consider what qualifications are requisite in a companion for
+life. These I shall divide into two classes: 1. Those which are
+_indispensable_. 2. Those which are _desirable_. Of the first class, I
+see none which can be dispensed with, without so marring the character
+of a man as to render him an unfit associate for an intelligent
+Christian lady. But, although the latter are very important, yet,
+without possessing all of them, a person may be an agreeable companion
+and a man of real worth.
+
+
+FIRST CLASS.
+
+1. _The first requisite in a companion for life is piety._ I know not
+how a Christian can form so intimate a connection as this with one who
+is living in rebellion against God. You profess to love Jesus above
+every other object; and to forsake all, that you may follow him. How,
+then, could you unite your interest with one who continually rejects and
+abuses the object of your soul's delight? Indeed, I am at a loss to
+understand how a union can be formed between the carnal and the renewed
+heart. They are in direct opposition to each other. The one overflows
+with love to God; the other is at enmity against him. How, then, can
+there be any congeniality of feeling? Can fire unite with water? A
+desire to form such a union must be a dark mark against any one's
+Christian character. The Scriptures are very clear and decided on this
+point. The intermarrying of the righteous with the wicked was the
+principal cause of the general corruption of the inhabitants of the old
+world, which provoked God to destroy them with the flood. Abraham, the
+father of the faithful, was careful that Isaac, the son of promise,
+should not take a wife from among the heathen. The same precaution was
+taken by Isaac and Rebecca, in relation to Jacob. The children of Israel
+were also expressly forbidden to make marriages with the heathen, lest
+they should be turned away from the Lord, to the worship of idols. And
+we see a mournful example of the influence of such unholy connections in
+the case of Solomon. Although he had been so zealous in the service of
+the Lord as to build him a temple--although he had even been inspired to
+write portions of the Holy Scriptures--yet his strange wives turned away
+his heart, and persuaded him to worship idols. Although we are now under
+a different dispensation, yet _principles_ remain the same. The union of
+a heathen and a Jew was, as to its effect on a pious mind, substantially
+the same as the union of a believer and an unbeliever; and the former
+would be no more likely to be drawn away from God by it than the latter.
+Hence we find the same principle recognized in the New Testament. The
+apostle Paul, speaking of the woman, says, "If her husband be dead, she
+is at liberty to be married to whom she will, only in the Lord." The
+phrase _in the Lord_, denotes being a true Christian; as will appear
+from other passages where the same form of expression is used. "If any
+man 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 marry
+an unbeliever. The same doctrine is also taught by the same apostle in
+another place. "Be not ye, therefore, unequally yoked with unbelievers."
+In this passage the apostle lays down a general principle; which applies
+to all intimate associations with unbelievers. And what connection could
+be more intimate than this? I conclude, therefore, that it is contrary
+both to reason and Scripture for a Christian to marry an impenitent
+sinner. And, in this respect, look not only for an outward profession,
+but for evidence of deep-toned and devoted piety. The are many
+professors of religion who show very few signs of spiritual life. And
+there are doubtless many that make loud professions of religious
+experience, who know nothing of the power of godliness. Look for a
+person who makes religion the chief concern of his life; who is
+determined to live for God, and not for himself. Make this the test.
+Worldly-minded professors of religion are worse associates than those
+who make no profession. They exert a more withering influence upon the
+soul.
+
+2. _Another indispensable requisite is an_ AMIABLE DISPOSITION. Whatever
+good qualities a man may possess, if he is selfish, morose, sour,
+peevish, fretful, jealous, or passionate, he will make an uncomfortable
+companion. Grace may do much towards subduing these unholy tempers; yet,
+if they were fostered in the heart in childhood, and suffered to grow up
+to maturity before grace began to work, they will often break out in the
+family circle. However, you will find it exceedingly difficult to judge
+in this matter. The only direction I can give on this subject is, that,
+if you discover the exercise of any unhallowed passions in a man, with
+the opportunity you will have of observation, you may consider it
+conclusive evidence of a disposition which would render you miserable.
+
+3. _The person of your choice must possess a_ WELL-CULTIVATED MIND. In
+order to produce a community of feeling, and maintain a growing
+interest in each other's society, both parties must possess minds well
+stored with useful knowledge, and capable of continued expansion. We may
+love an ignorant person for his piety; but we cannot long enjoy his
+society, as a constant companion, unless that piety is mingled with
+intelligence. To secure your esteem, as well as your affections, he must
+be capable of intelligent conversation on all subjects of general
+interest.
+
+4. _His sentiments and feelings on general subjects must be_ CONGENIAL
+_with your own._ This is a very important matter. Persons of great
+worth, whose views and feelings, in relation to the common concerns of
+life are opposite, may render each other very unhappy. Particularly, if
+you possess a refined sensibility yourself, you must look for delicacy
+of feeling in a companion. A very worthy man may render you unhappy, by
+an habitual disregard of your feelings. And there are many persons who
+seem to be utterly insensible to the tender emotions of refined
+delicacy. A man who would subject you to continual mortification by his
+coarseness and vulgarity, would be incapable of sympathizing with you in
+all the varied trials of life. There is no need of your being deceived
+on this point. If you have much delicacy of feeling yourself, you can
+easily discover the want of it in others. If you have not, it will not
+be necessary in a companion.
+
+5. _Another requisite is_ ENERGY OF CHARACTER. Most people think some
+worldly prospects are indispensably necessary. But a man of energy can,
+by the blessing of God, make his way through this world, and support a
+family, in this land of plenty, by his own industry, in some lawful
+calling. And you may be certain of the blessing of God, if you obey and
+trust him. A profession or calling, pursued with energy, is therefore
+all the estate you need require. But do not trust yourself with a man
+who is inefficient in all his undertakings. This would be leaning upon a
+broken staff.
+
+6. _The person of your choice must be_ NEARLY OF YOUR OWN AGE. Should
+he be younger than yourself you will be tempted to look upon him as an
+inferior; and old age will overtake you first. I should suppose the idea
+of marrying a man advanced in years would be sufficiently revolting to
+the feelings of a young female to deter her from it. Yet such things
+often happen. But I consider it as contravening the order of nature, and
+therefore improper. In such case, you will be called upon rather to
+perform the office of a daughter and nurse, than a wife.
+
+
+SECOND CLASS.
+
+1. _It is desirable that the man with whom you form a connection for
+life should possess a_ SOUND BODY. A man of vigorous constitution will
+be more capable of struggling with the difficulties and trials of this
+world, than one who is weak in body. Yet, such an erroneous system has
+been pursued, in the education of the generation just now coming upon
+the stage of action, that the health of very few sedentary persons
+remains unimpaired. It would, therefore, be cruel selfishness to refuse
+to form a connection of this kind, on this ground alone, provided they
+have no settled disease upon them. A person of feeble constitution
+requires the comfort and assistance of a companion, more than one in
+vigorous health. But, it certainly would not be your duty to throw
+yourself away upon a person already under the influence of an incurable
+disease.
+
+2. REFINEMENT OF MANNERS _is a very desirable quality in a companion for
+life._ This renders a person's society more agreeable and pleasant, and
+may be the means of increasing his usefulness. Yet it will not answer to
+make it a test of character; for it is often the case, that men of the
+brightest talents, and of extensive education, who are in every other
+respect amiable and worthy, have neglected the cultivation of their
+manners; while there are very many, destitute alike of talent and
+education, who seem to be adepts in the art of politeness. However,
+this may be cultivated. A person of good sense, who appreciates its
+importance, may soon acquire a courteous and pleasing address, by
+mingling with refined society.
+
+3. A SOUND JUDGMENT is also very necessary, to enable a man to direct
+the common affairs of life. However, this may also be cultivated by
+experience, and therefore cannot be called indispensable.
+
+4. PRUDENCE _is very desirable._ The rashest youth, however, will learn
+prudence by experience. After a few falls, he will look forward before
+he steps that he may foresee and shun the evil that is before him; but,
+if you choose such a one, take care that you do not fall with him, and
+both of you break your necks together.
+
+5. It is a matter of great importance that the person with whom you form
+a connection for life, should belong to the same denomination of
+Christians with yourself. The separation of a family, in their
+attendance upon public worship, is productive of great inconvenience and
+perplexity; and there is serious danger of its giving rise to unpleasant
+feelings, and becoming an occasion of discord. I think it should be a
+very serious objection against any man, that he belongs to a different
+communion from yourself. Yet, I dare not say that I would prefer single
+life to a connection of this kind.
+
+In addition to these, your own good sense and taste will suggest many
+other desirable qualities in a companion for life.
+
+Upon receiving the addresses of a man, your first object should be to
+ascertain whether he possesses those prominent traits of character which
+you consider indispensable. If he lack any one of these, you have no
+further inquiry to make. Inform him openly and ingenuously of your
+decision; but spare his feelings as far as you can consistently with
+Christian sincerity. He is entitled to your gratitude for the preference
+he has manifested for yourself. Therefore, treat him courteously and
+tenderly; yet let him understand that your decision is conclusive and
+final. If he possess only the feelings of a gentleman, this course will
+secure for you his esteem and friendship. But if you are satisfied, with
+respect to these prominent traits of character, next look for those
+qualities which you consider _desirable_, though not _indispensable_. If
+you discover few or none of these, it will be a serious objection
+against him. But you need not expect to find them all combined in any
+one person. If you seek for a perfect character, you will be
+disappointed. In this as well as every other relation of life, you will
+need to exercise forbearance. The best of men are compassed about with
+imperfection and infirmity. Besides, as you are not perfect yourself, it
+would seem like a species of injustice to require perfection in a
+companion.
+
+While deciding these points, keep your feelings entirely under control.
+Suffer them to have no influence upon your judgment. A Christian should
+never be governed by impulse. Many persons have, no doubt, destroyed
+their happiness for life, by suffering their feelings to get the better
+of their judgment. Make the matter a subject of daily prayer. The Lord
+directs all our ways, and we cannot expect to be prospered in anything,
+wherein we neglect to acknowledge him, and seek his direction. But, when
+you have satisfied yourself, in relation to these things, and the person
+whose addresses you are receiving has distinctly avowed his intentions,
+you may remove the restraint from your feelings; which, as well as your
+judgment, have a deep concern in the affair. A happy and prosperous
+union must have for its basis a mutual sentiment of affection, of a
+peculiar kind. If you are satisfied that this sentiment exists on his
+part, you are to inquire whether you can exercise it towards him. For,
+with many persons of great worth, whom we highly esteem, there is often
+wanting a certain undefinable combination of qualities, not improperly
+termed the _soul of character_; which alone seems to call out the
+exercise of that peculiar sentiment of which we are speaking. But I
+seriously charge you never to form a connection which is not based upon
+this principle; and that, for the following reasons:
+
+1. Such depraved creatures as we are, need the aid of the warmest
+affection, to enable us to exercise that mutual forbearance, so
+indispensable to the peace and happiness of the domestic circle.
+
+2. That the marriage covenant should be cemented by a principle of a
+peculiar kind, will appear from the superiority of the soul over the
+body. When two human beings unite their destinies, there must be a union
+of soul, or else such union is but partial. And the union of soul must
+be the foundation of the outward union, and of course precede it.
+
+3. We may infer the same thing from the existence of such a principle in
+the human breast. That it does exist, may be abundantly proved, both by
+Scripture and experience. When Adam first saw Eve, he declared the
+nature of this union, and added, "For this cause shall a man leave his
+father and mother, and cleave unto his wife;" implying that the
+affection between the parties to this connection, should be superior to
+all other human attachments. The frown of God must then rest upon a
+union founded upon any other principle; for by it the order of nature is
+contravened, and therefore the blessings of peace and happiness cannot
+be expected to attend it.
+
+However, love is not a principle which is brought into existence as it
+were by magic. It must always be exercised in view of an object. Do not,
+therefore, hastily decide that you cannot love a man who possesses the
+prominent traits of character necessary to render you happy. However, be
+fully satisfied that such a sentiment of a permanent character, does
+really exist in your own bosom, before you consent to a union.
+
+In your ordinary intercourse with gentlemen, much caution should be
+observed. Always maintain a dignity of character, and never condescend
+to trifle. In your conversation, however, upon general subjects, you
+may exercise the same sociability and freedom which you would with
+ladies; not seeming to be sensible of any difference of sex. Indignantly
+repel any improper liberties; but never decline attentions which are
+considered as belonging to the rules of common politeness, unless there
+should be something in the character of the individual which would
+justify you in wishing wholly to avoid his society. Some men are so
+disagreeable in their attentions, and so obtrusive of their company,
+that they become a great annoyance to ladies. I think the latter
+justifiable in refusing the attentions of such men, till they learn
+better manners. Pay the strictest regard to propriety and delicacy, in
+all your conduct; yet do not maintain such a cold reserve and chilling
+distance, as to produce the impression in the mind of every one you
+meet, that you dislike his society. No gentleman of refined and delicate
+feelings, will intrude his company upon ladies, when he thinks it is not
+desired; and you may create this impression, by carrying the rules of
+propriety to the extreme of reserve. But the contrary extreme, of
+manifesting an excessive fondness for the society of gentlemen, is still
+more to be avoided. By cultivating an acute sense of propriety in all
+things, with a nice discrimination of judgment, you will be able
+generally to direct your conduct aright in these matters.
+
+Never indulge feelings of partiality for any man until he has distinctly
+avowed his own sentiments, and you have deliberately determined the
+several points already mentioned. If you do you may subject yourself to
+much needless disquietude, and perhaps the most unpleasant
+disappointments. And the wounded feeling thus produced, may have an
+injurious effect upon your subsequent character and happiness.
+
+I shall close this letter with a few brief remarks, of a general nature.
+
+1. Do not suffer this subject to occupy a very prominent place in your
+thoughts. To be constantly ruminating upon it, can hardly fail of
+exerting an injurious influence upon your mind, feelings, and
+deportment; and you will be almost certain to betray yourself, in the
+society of gentlemen, and, perhaps, become the subject of merriment, as
+one who is 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 social
+intercourse of young people than the disposition to give the subject of
+matrimonial alliances so prominent a place in their conversation, and to
+make it a matter of jesting and mirth. There are other subjects enough,
+in the wide fields of science, literature, and religion, to occupy the
+social hour, both profitably and pleasantly; and a dignified reserve on
+this subject will protect you from rudeness, which you will be very
+likely to encounter, if you indulge in jesting and raillery in regard to
+it.
+
+3. Do not speak of your own private affairs of this kind, so as to have
+them become the subject of conversation among the circle of your
+acquaintances. It certainly does not add to the esteem of a young lady,
+among sensible people, for her to be heard talking about her beaux.
+Especially is this caution necessary in the case of a matrimonial
+engagement. Remember the old adage:
+
+ "There's many a slip
+ Between the cup and the lip;"
+
+and consider how your feelings would be mortified, if, after making such
+an engagement generally known among your acquaintances, anything should
+occur to break it off. In such case, you will have wounded feeling
+enough to struggle with, without the additional pain of having the
+affair become a neighborhood talk.
+
+4. Do not make an engagement a long time before you expect it to be
+consummated. Such engagements are surrounded with peril. A few years may
+make such changes in the characters and feelings of young persons as to
+destroy the fitness and congeniality of the parties; while, if the union
+had been consummated, they would have assimilated to each other.
+
+In short, let me entreat you to cultivate the most delicate sense of
+propriety in regard to everything having the most distant relation to
+this matter; and let all your feelings, conversation, and conduct, be
+regulated upon the most elevated principles of purity, refinement, and
+religion; but do not carry your delicacy and reserve to the extreme of
+_prudery_, which is an unlovely trait of character, and which adds
+nothing 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 the
+will 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 every
+event, is most precious to the heart of every Christian. It enables him
+to see the hand of God, in directing all his affairs. Hence, the
+exceeding sinfulness of a repining, discontented, and unhappy temper.
+Indeed, it is difficult to reconcile the habitual indulgence of such a
+disposition with the existence of grace in the heart. The very first
+emotion of the new-born soul is _submission to the will of God._ Many
+people lose sight of the hand of God in those little difficulties and
+perplexities, which are of every day occurrence, and look only at second
+causes. And so they often do in more important matters. When they are
+injured or insulted by others, they murmur and complain, and give vent
+to their indignation against the immediate causes of their distress;
+forgetting that these are only the instruments which God employs for the
+trial of their faith or the punishment of their sins. Thus, God
+permitted Satan to try the faith of Job. Thus, he permitted Shimei to
+curse David. But the answer of this godly man is worthy of being
+imitated by all Christians under similar circumstances. "Let him curse,
+because the Lord hath said unto him, curse David." Thus, also, the Lord
+employed the envy of Joseph's brethren, to save the lives of all his
+father's family. "But as for you, ye thought evil against me; but God
+meant it unto good, to bring to pass, as it is this day, to save much
+people alive." The principal reason why the histories of the Bible are
+so much more instructive than other histories is, that the motives of
+men and the secret agency of divine Providence are brought to light.
+Hence, also, the reason why the events recorded in Scripture appear so
+marvellous. If we could see how the hand of God is concerned in all
+things that occur within our observation, they would appear no less
+wonderful.
+
+In this doctrine, we have the strongest possible motive for a hearty and
+cheerful resignation to all the crosses and difficulties, trials and
+afflictions, which come upon us in this life, whatever may be their
+immediate cause. We know that they are directed by our heavenly Father,
+whose "tender mercies are over all his works;" and who "doth not afflict
+willingly, nor grieve the children of men." And, whether we are
+Christians or not, the duty of submission remains the same. When we
+consider the relation which man sustains to God, as a guilty rebel
+against his government, we must see that, whatever may be our earthly
+afflictions, so long as we are out of hell, we are the living monuments
+of his mercy. "Wherefore doth a living man complain, a man for the
+punishment of his sins."
+
+But, if we have evidence that we are the children of God, his promises
+furnish the most abundant consolation, in every trial. We are assured
+"that _all things_ work together for good to them that love God." And of
+this we have many examples in the Holy Scriptures, where the darkest
+providences have in the end, to be fraught with the richest blessings.
+It was so in the case of Joseph, already mentioned. We are also taught
+to look upon the afflictions of this life as the faithful corrections of
+a kind and tender Parent. "For whom the Lord loveth, he chasteneth, and
+scourgeth every son whom he receiveth." How consoling the reflection,
+that all our sufferings are designed to mortify and subdue our
+corruptions, to wean us from the world, and lead us to a more humble and
+constant sense of our dependence upon God. Besides, the people of God
+have the most comforting assurances of his presence, in affliction, if
+they will but trust in him. "_In all thy ways acknowledge him_, and he
+shall direct thy steps." "Cast thy burden upon the Lord, and he shall
+sustain thee: _he shall never suffer the righteous to be moved._" "God
+is our refuge and strength, _a very present help in trouble_: therefore
+will not we fear, though the earth be removed, and though the mountains
+be carried into the midst of the sea; though the waters thereof roar and
+be troubled, though the mountains shake with the swelling thereof."
+"_The steps of a good man are ordered_ by the Lord; and he delighteth in
+his way. Though he fall, he shall not be utterly cast down; for the Lord
+upholdeth him with his hand." O, how ungrateful for a child of God to
+repine at the dealings of such a tender and faithful parent! O, the
+ingratitude of unbelief! Who can accuse the Lord of unfaithfulness to
+the least of his promises? Why, then, should we refuse to trust him,
+when the assurances of his watchful care and love are so full, and so
+abundant?
+
+We have not only strong ground of confidence in the Lord, under the
+pressure of afflictions in general, but we are particularly directed to
+look to him for the supply of all our temporal wants. If we have
+evidence that we are living members of the body of Christ, growing in
+grace and the knowledge of him, we have the most direct and positive
+assurances that all things needful for this life shall be supplied. Our
+Saviour, after showing the folly of manifesting an anxious concern
+about the supply of our temporal wants, since the Lord is so careful in
+feeding the fowls of the air, and clothing the lilies and the grass of
+the field, says,--"But seek ye first the kingdom of God, and his
+righteousness, and all these things shall be added unto you." By this,
+however, we are not to understand that the Lord will give us every
+earthly blessing which we _desire_. We are so short-sighted as often to
+wish for things which would prove positively injurious to us. But we are
+to understand that he will give us all that he sees best for us. And
+surely we ought to be satisfied with this; for he who sees the end from
+the beginning must know much better than we what is for our good. The
+Scriptures abound with similar promises. "O fear the Lord, ye his
+saints; for _there is no want_ to them that fear him. The young lions do
+lack 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 be
+fed_. I have been young and now am old; yet have I not seen the
+righteous forsaken, nor his seed begging bread." "_No good thing will he
+withhold_ from them that walk uprightly." "But my God shall _supply all
+your need_, according to his riches in glory by Christ Jesus."
+"Godliness is profitable unto all things, having promise of the _life
+that now is_, and of that which is to come." It must, then, be a sinful
+distrust of the word of God, to indulge in anxious fears about the
+supply of our necessities. If we believed these promises, in their full
+extent, we should always rest in them, and never indulge an anxious
+thought about the things of this life. This, God requires of us. "And
+seek not ye what ye shall eat, or what ye shall drink, _neither be ye of
+doubtful_ mind." "Therefore take no thought, saying, What shall we eat?
+or what shall we drink? or wherewithal shall we be clothed?" "Be careful
+for nothing." And nothing can be more reasonable than this requirement,
+when he has given us such full and repeated assurances that he will
+supply all our wants. The silver and the gold, and the cattle upon a
+thousand hills, belong to our heavenly Father. When, therefore, he sees
+that we need any earthly blessing, he can easily order the means by
+which it shall be brought to us.
+
+From the precious truths and promises which we have been considering, we
+infer the _duty of contentment_ in every situation of life. If God
+directs all our ways, and has promised to give us just what he sees we
+need, we surely ought to rest satisfied with what we have; for we know
+it is just what the Lord, in his infinite wisdom, and unbounded
+goodness, sees fit to give us. But the apostle Paul enforces this duty
+with direct precepts. "But godliness _with contentment_, is great gain."
+"Having food and raiment, let us be therewith _content_." "_Be content
+with such things as ye have_; for he hath said, I will never leave thee,
+nor forsake thee." Here he gives the promise of God, as a reason for
+contentment. It is, then, evidently the duty of every Christian to
+maintain a contented and cheerful spirit, under all circumstances. This,
+however, does not forbid the use of all lawful and proper means to
+improve our condition. But the means must be used with entire submission
+to the will of God. The child of God should cast all his care and burden
+upon him; and when he has made all suitable efforts to accomplish what
+he considers a good object, he must commit the whole to the Lord, with a
+perfect willingness that his will should be done, even to the utter
+disappointment 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, no
+argument is necessary to show that self-examination is a duty. But if
+the word of God had been silent upon the subject, the importance of
+self-knowledge would have been a sufficient motive for searching into
+the secret springs of action which influence our conduct. A person
+ignorant of his own heart, is like a merchant, who knows not the state
+of his accounts, while every day liable to become a bankrupt; or, like
+the crew of a leaky vessel, who are insensible to their danger. The
+professed follower of Christ, who knows not whether he is a true or
+false disciple, is in a condition no less dangerous. And, as the heart
+is deceitful _above all things_, it becomes a matter of the utmost
+importance that we should _certainly know_ that we are the children of
+God. Although we may be Christians, without the assurance of our
+adoption, yet we are taught in the Holy Scriptures, that such assurance
+is attainable. Job, in the midst of his affliction, experienced its
+comforting support. "I _know_," says he, "that my Redeemer liveth."
+David says with confidence, "I _shall_ be satisfied, when I awake with
+thy likeness." Paul also expresses the same assurance. "I _know_ whom I
+have believed, and am persuaded that he is able to keep that which I
+have committed unto him against that day." All Christians are taught to
+expect 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 of
+hope_, unto the end." "Let us draw near with a true heart, in _full
+assurance of faith_." "Beloved, if our heart condemn us not, then have
+we _confidence_ toward God." "He that believeth on the Son of God hath
+the witness in himself." "For ye have not received the spirit of bondage
+again to fear; but ye have received the spirit of adoption, whereby we
+cry, 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 the
+heart may be mingled with remaining corruption, so that we cannot
+clearly distinguish its motions. It might not be for the benefit of a
+person of such low attainments in the divine life, to receive an
+assurance of God's favor, until these corruptions have been so far
+subdued, as to give the principle of grace an ascendency over all the
+faculties of the soul. Hence God has wisely directed that the sure
+evidence of adoption can be possessed only by those who have made such
+eminent progress in holiness, as to be able to discern the fruits of the
+Spirit in their hearts and lives. The _witness of the Spirit_ must not
+be sought in any sudden impulses upon the mind; but in the real work of
+grace in the heart, conforming it to the image of God. Even if God
+should indulge us with such impulses or impressions, they would not be
+certain evidence of our adoption; because Satan can counterfeit the
+brightest experiences of this kind. Hence, we may account for the
+_strong confidence_ which is sometimes expressed by young converts, who
+afterwards fall away. But when the image of God can be seen in our
+hearts and lives, we may be _certain_ that we are his children. That
+this is the true witness of the Spirit, maybe inferred from the passage
+last quoted. When this epistle was written, it was the custom of princes
+to have their names and images stamped upon their seals. These seals,
+when used, would leave the impression of the name and image of their
+owners upon the wax. So, when God sets his seal upon the hearts of his
+children, it leaves an impression of his name and image. The same thing
+may be intended in Revelation, where Jesus promises to give him that
+overcometh "a white stone, and in the stone a _new name_ written." A
+figure somewhat similar is also used in the third chapter of Malachi.
+Speaking of the Messiah, the prophet says, "He shall sit as a refiner
+and purifier of silver." A refiner of silver sits over the fire, with
+his eye steadily fixed upon the precious metal in the crucible, until he
+sees _his own image_ in it, as we see our faces in the glass. So the
+Lord 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 clear
+as to be distinctly discerned by us, then the Spirit of God bears
+witness with our spirits, that we are his children. As _love_ is the
+most prominent and abiding fruit of the Spirit, it may be the medium
+through which the union between God and the soul is seen; and by which
+the child of God is assured of his adoption. A strong and lively
+exercise of a childlike, humble love, may give a clear evidence of the
+soul's relation to God, as his child. "Love is of God, and every one
+that 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 of
+that holy principle in the heart of the believer shows the impression of
+the divine image. "God is love, and he that dwelleth in love, dwelleth
+in God, and God in him." Hence the apostle John says, "We _know_ that we
+have passed from death unto life, because we love the brethren." But, if
+this love is genuine, it will regulate the emotions of the heart, and
+its effects will be visible in the lives of those who possess it. The
+same 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 have
+certain evidence of our adoption into the blessed family, of which Jesus
+is the Elder Brother, all the fruits of the Spirit must have grown up
+to some degree of maturity.
+
+From the foregoing remarks, we see the great importance of
+_self-examination_. We must have an intimate acquaintance with the
+operations of our own minds, to enable us to distinguish between the
+exercise of gracious affections and the selfish workings of our own
+hearts. And, unless we are in the constant habit of diligent inquiry
+into the character of our emotions, and the motives of our actions, this
+will be an exceedingly difficult matter. The Scriptures specify several
+objects for which this inquiry should be instituted:
+
+I. _To discover our sins, that we may come to Christ for pardon, and for
+grace to subdue them._ David prays, "Search me, O God, and know my
+heart; try me, and know my thoughts; and _see if there be any wicked way
+in 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." This
+examination should be a constant work. We should search into the motives
+of every action, and thoroughly examine every religious feeling, to
+know, if possible, whether it comes from the Spirit of God, or whether
+it is a fire of our own kindling. We must be cautious, however, lest, by
+diverting our attention from the truth, to examine the nature of the
+emotions produced by it, we should lose them altogether. This can better
+be determined afterward, by recalling to recollection these emotions,
+and the causes which produced them. If they were called forth by correct
+views of truth, and if they correspond in their nature with the
+descriptions of gracious affections contained in the Bible, we may
+safely conclude them to be genuine.
+
+But, as we are often under the necessity of acting without much
+deliberation; as we are so liable to neglect duty; and as every duty is
+marred by so much imperfection, it is not only proper, but highly
+necessary, that we should have stated seasons for retiring into our
+closets, and calmly and deliberately reviewing our conduct, our
+religious exercises, and the prevailing state of our hearts, and
+comparing them with the Word of God. There are two very important
+reasons why this work should be performed at the close of every day. 1.
+If neglected for a longer period, we may forget both our actions and our
+motives. It will be very difficult for us afterwards to recall them, so
+as to subject them to a thorough examination. 2. There is a great
+propriety in closing up the accounts of every day. "Sufficient unto the
+day is the evil thereof." Every day will bring with it work enough for
+repentance. Again, when we lie down, we may awake in eternity. What then
+will become of those sins which we have laid by for the consideration of
+another day? Let us, then, never give sleep to our eyes till we have
+searched out every sin of the past day, and made fresh application to
+the blood of Christ for pardon. I know this is a very difficult work;
+but, by frequent practice, it will become less so. I have prepared
+several sets of questions, from which you may derive some aid in the
+performance of this duty. By sitting down in your closet, after
+finishing the duties of the day, and seriously and prayerfully engaging
+in this exercise, you may try your conduct and feelings by the rules
+laid down in the Word of God. You may thus bring to remembrance the
+exercises of your heart, as well as your actions; and be reminded of
+neglected duty, and of those great practical truths, which ought ever to
+be kept before your mind. You may bring up your sins, and set them in
+order before you; and discover your easily besetting sins. You may be
+led to exercise penitential sorrow of heart, and be driven anew to the
+cross of Christ for pardon, and for strength to subdue indwelling
+corruption. Whenever you discover that you have exercised any correct
+feeling, or that your conduct has in any respect been conformed to the
+word of God, acknowledge with gratitude his grace in it, and give him
+the glory. Wherein you find you have been deficient, confess your sin
+before God, and apply afresh to the blood of Christ, which "cleanseth
+from all sin." But be cautious that you do not put your feelings of
+regret, your tears and sorrows, in the place of the great 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 of
+conscience, 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 frequently
+repeat anything in the same form, we are in danger of acquiring a
+careless habit, so that it will lose its effect. Sometimes take the ten
+commandments, and examine your actions and motives by them. And, in
+doing this, you will find great help from the explanation of the
+commandments contained in the Assembly's Shorter Catechism. This shows
+their spirituality, and brings them home to the heart. Again, you may
+take some portion of Scripture, which contains precepts for the
+regulation 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 conduct
+and motives with it, and see whether in all things you have manifested
+his spirit.
+
+But do not be satisfied till the exercise, however performed, has taken
+hold of the heart, and led to penitence for sin, and a sense of pardon
+through the blood of Christ, which accompanies true contrition; for "the
+Lord is nigh unto them that are of a broken heart; and saveth such as be
+of a contrite spirit."
+
+I have inserted several sets of questions for every day in the week,
+differing in length, to prevent monotony, and to accommodate those
+occasions when you have more or less time.
+
+
+QUESTIONS FOR SATURDAY EVENING.
+
+How was my heart improved by the last Sabbath? How have I since improved
+the impressions I then received? What vows did I then make? How have I
+performed them? What progress have I made in the divine life? What
+conquests have I made by the grace of God over sin? What temptations
+have I encountered? What victories have I gained? What falls have I
+suffered? What lessons have I learned by them? What improvement have I
+made in divine knowledge? What good have I done? What was my frame of
+mind, on Monday, Tuesday, &c. (specifying and considering each day by
+itself.) What meetings have I attended? How was my heart affected by
+them? What business have I done? Was it all performed to the glory of
+God? Do I now hail the approach of the Sabbath with delight? Or do I
+indulge a secret regret that my worldly schemes should be interrupted by
+this hallowed season of rest?
+
+
+QUESTIONS FOR SABBATH EVENINGS.
+
+Did I yesterday make all needful preparations for the holy Sabbath? What
+was my frame of mind, on retiring to rest, at the close of the week?
+When I awoke, on this holy morning, towards what were my first thoughts
+directed? How did I begin the day? What public or private duties have I
+neglected? What has been my general frame of mind this day? With what
+preparation did I go to the sanctuary? How were my thoughts occupied on
+the way? What were my feelings, on entering the house of God? What was
+my general frame of mind, while there? What my manner? Have I felt any
+sensible delight in the exercises of public worship? With what feelings
+did I join the devotional exercises of singing and prayer? In what
+character did I view the preacher? As whose message did I receive the
+word? For whom did I hear--for myself, or for others? Was the word mixed
+with faith? How much prayer did I mingle with hearing? What evidence
+have I that it was attended by the Holy Spirit to my heart I Did I
+indulge wandering thoughts, in any part of the public services? How
+much progress have I made, in overcoming these heart-wanderings? How
+were my thoughts occupied on my return from public worship? [With what
+preparation did I go to the Sabbath-school? When I went before my class,
+what were my feelings in regard to their souls, and my own
+responsibility? How was my own heart affected with the truths contained
+in the lesson? What direct efforts have I made for their conversion?
+What general efforts to impress their minds with the truth? What prayers
+have I offered in their behalf? What have been my motives for desiring
+their conversion?] How much time have I spent this day in my closet?
+What have been my feelings in prayer? What in reading God's word? What
+in meditation? Have I felt and acknowledged my dependence upon the Holy
+Spirit for every right exercise of heart? What discoveries have I had of
+my own guilt and helplessness, and my need of a Saviour? How has Jesus
+appeared to me? What communion have I enjoyed with God? How have I felt,
+in view of my sins, and of God's goodness to me? What have been my
+feelings, on coming anew to the cross of Christ? Have I, at any time
+this day, indulged vain or worldly thoughts? Have I sought my own ease
+or pleasure? Have I engaged in worldly or unprofitable conversation? Do
+I now feel my soul refreshed, and my strength renewed, for the Christian
+warfare?
+
+
+QUESTIONS TO BE USED IN SELF-EXAMINATION AT THE CLOSE OF EVERY DAY IN
+THE WEEK.
+
+
+I.
+
+_To be used when time is very limited._
+
+With what feelings did I compose myself to sleep last night? How were my
+thoughts employed during the wakeful hours of the night? What were my
+feelings on awaking? How did I begin the day? With what feelings and
+spirit have I engaged in the various devotions of the day? How have I
+enjoyed my hours of leisure? How have I performed the business of the
+day? What has been the spirit of my intercourse with others? What errors
+or what sins have I committed, in thought, word, or deed? What spiritual
+affections have I experienced, and what has been their effect upon me
+since? Have I made any _progress_ in the Christian race?
+
+
+II.
+
+_To be used on ordinary occasions._
+
+With what frame of spirit did I close the last day? Upon what were my
+thoughts occupied during the wakeful hours of the night? What were my
+first emotions, as I awoke this morning? How did I begin the day? What
+communion have I held with God, in secret, this day? For whom have I
+lived? What has been my frame of spirit, while engaged in the
+employments of the day? What tempers have I exercised, in my intercourse
+with others? What temptations have I encountered? What has been the
+result? What conflicts have I had with my own corruptions? What progress
+have I made in subduing them? What trials have I experienced? How have I
+borne them? Have I felt my dependence upon God for everything? Have I
+indulged undue anxiety about the affairs of this world? Have I murmured
+at the dispensations of Providence? Have I indulged self-complacency or
+self-seeking? What views have I had of myself? How did they affect me?
+What discoveries have I made of the divine character? How have I been
+affected by them? Have I felt any longing desires after conformity to
+the divine image? How has my heart been affected with my short-comings
+in obedience and duty? Has this driven me to Christ? Have I found pardon
+and peace in him? What sense of the divine presence have I maintained
+through the day? What spirit of prayer have I exercised this day? What
+has been the burden of my petitions? Why have I desired these things?
+How constant and how strong have been these desires? How often and how
+fervently have I carried them to the throne of grace? How have I felt in
+regard to the interests of Zion, the salvation of souls, and the glory
+of God? How have I felt towards my Christian brethren? Have I spoken
+evil of any, or listened with complacency to evil speaking? Have I
+exercised harshness, or an unforgiving temper, towards any? What have I
+done for the glory of God, or the good of my fellow-creatures? Have I
+watched over my heart, my tongue, and my actions? Have I maintained
+spirituality of mind through the day?
+
+
+III.
+
+_Dr. Doddridge's Questions._
+
+"Did I awake as with God this morning, and rise with a grateful sense of
+his goodness? How were the secret devotions of the morning performed?
+Did I offer my solemn praises, and renew the dedication of myself to
+God, with becoming attention and suitable affections? Did I lay my
+scheme for the business of the day wisely and well? How did I read the
+Scriptures, or any other devotional or practical piece which I
+afterwards found it convenient to review? Did it do my heart good, or
+was it a mere amusement? How have the other stated devotions of the day
+been attended, whether in the family or in public? Have I pursued the
+common business of the day with diligence and spirituality, doing
+everything in season, and with all convenient despatch, and as 'unto the
+Lord?' Col. 3:23. What time have I lost this day, in the morning, or the
+forenoon--in the afternoon, or the evening? (for these divisions will
+assist your recollection;) and what has occasioned the loss of it? With
+what temper, and under what regulations, have the recreations of this
+day been pursued? Have I seen the hand of God in my mercies, health,
+cheerfulness, food, clothing, books, preservation in journeys, success
+of business, conversation, and kindness of friends, &c.? Have I seen it
+in afflictions, and particularly in little things, which had a tendency
+to vex and disquiet me? Have I received my comforts thankfully, and my
+afflictions submissively? How have I guarded against the temptations of
+the day, particularly against this or that temptation, which I foresaw
+in the morning? Have I maintained a dependence on divine influence? Have
+I 'lived by faith on the Son of God,' (Gal. 2:20,) and regarded Christ
+this day as my teacher and governor, my atonement and intercessor, my
+example and guardian, my strength and forerunner? Have I been looking
+forward to death and eternity this day, and considered myself as a
+probationer for heaven, and, through grace, an expectant of it? Have I
+governed my thoughts well, especially in such or such an interval of
+solitude? How was my subject of thought this day chosen, and how was it
+regarded? Have I governed my discourses well, in such and such company?
+Did I say nothing passionate, mischievous, slanderous, imprudent,
+impertinent? Has my heart this day been full of love to God, and to all
+mankind? and have I sought, and found, and improved, opportunities of
+doing and getting good? With what attention and improvement have I read
+the Scriptures this evening? How was self-examination performed the last
+night? and how have I profited this day by any remarks I then made on
+former negligences and mistakes? With what temper did I then lie down
+and compose myself to sleep?"
+
+
+IV.
+
+_To be used when you have more time than usual._
+
+Did I last night compose myself to sleep with a sweet sense of the
+divine presence? Did I meditate upon divine things in the wakeful hours
+of the night? When I awoke this morning, did my heart rise up with
+gratitude to my merciful Preserver? Did I remember that I am indebted
+for life, and health, and every enjoyment, to the sufferings and death
+of my dear Redeemer? Did I renewedly consecrate my spared life to his
+service? And have I lived this day for God, and not for myself? Have I
+denied self, whenever it has come between me and duty? Have I indulged a
+self-seeking spirit? Have I refused to make any personal sacrifice,
+whereby I might glorify God, or do good to others? Has my heart been
+affected with any discoveries of the infinite loveliness of the divine
+perfections? Have I had a view of the exceeding sinfulness of sin, and
+the corruptions of my own heart in particular? Has this driven me from
+resting upon anything in myself, to put my trust alone in Christ? Have I
+felt any longing desires after conformity to the divine image? Have I
+felt any delight in the law of God? Has my heart been grieved to see
+that I fall so far short of keeping it? Has my soul been filled with joy
+and peace in believing in Christ? Have I felt a lively sense of the
+divine presence continually? Have I maintained a cheerful, serene, and
+peaceful temper of heart?
+
+Have I studied the word of God with an earnest desire to know present
+duty? Have I neglected or delayed to perform any duty when it has been
+made known? Have I felt that God was speaking _to me_ through his word?
+Have I sought the aid of the Holy Spirit? Have I read God's word with a
+prayerful spirit? Have I read it with self-application? Have I felt any
+sensible delight while reading it?
+
+Have I spent any time in heavenly meditation? Was this exercise
+performed in a prayerful spirit? Did the truth I was contemplating
+deeply affect my own heart? Have my thoughts been habitually directed
+towards heavenly things?
+
+Have I observed my regular seasons of prayer? Has my frame of spirit
+been, lively, and my thoughts collected, in this exercise? Have I felt
+my dependence upon the Spirit of God? Have I earnestly and sincerely
+desired the things for which I have asked? Have I desired them for the
+glory of God, or for the gratification of myself? Have I _laid hold_ of
+the promises of God? Have I maintained a constant spirit of prayer? Have
+I sent up frequent ejaculations to God? In all my approaches to the
+throne of grace, have I come with a suitable preparation of heart? Has a
+sense of the divine presence filled me with holy awe and reverence? Has
+my heart been drawn out to God with filial affection and humble
+confidence, through Jesus the Mediator? Have I felt my need? Have I
+humbled myself low before 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 of
+Satan? Have I indulged wandering thoughts, during any of the devotional
+exercises of the closet? Have I watched over my fancy, and kept under my
+imagination? or have I suffered it to wander without control?
+
+Have I exercised a proper control over all my appetites, desires, and
+passions? Have I used all diligence to improve my mind, that I might be
+capable of doing more for the glory of God, and the good of my
+fellow-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 I
+employed 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 or
+bodies of others? Have I been modest, unobtrusive, and courteous, in all
+I 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 these
+duties in a spirit of prayer?
+
+Have I glorified God in my dress? Have I been influenced, in this
+respect, by the pride of appearance? Have I wasted any time at the
+toilet?
+
+Have I felt any emotions of love for Christians? Has this love arisen
+from the image of Christ manifest in them; or from their friendship for
+me, and the comfort I have enjoyed in their society? Have I refused to
+make personal sacrifices for their benefit? Have I felt any love for the
+souls of sinners? What has this led me to do for their conversion? Have
+I exercised any feelings of compassion for the needy? What has this led
+me to do for them?
+
+Have I manifested a morose, sour, and jealous disposition towards
+others? Have I been easily provoked? Have I been irritated with the
+slightest offences or crosses of my will? Have I indulged an angry,
+fretful, peevish temper? Have I spoken evil of any, or listened with
+complacency to evil-speaking? Do I now harbor ill-will towards any being
+on earth? In all my intercourse with others, have I manifested a
+softness and mildness of manner, and a kind and tender tone of feeling?
+Or have I indulged in harshness and severity, pride and arrogance? Have
+I exercised forbearance towards the faults of others? Have I from my
+heart forgiven them? Have I esteemed myself better than others? Have I
+felt the secret workings of spiritual pride? Have I engaged in trifling
+and vain conversation, or in any other manner conformed to the spirit of
+the world? Have I maintained Christian sincerity in all things? When in
+company, have I improved every opportunity of giving a profitable
+direction to conversation? Have I improved every opportunity to warn
+impenitent sinners? Have I gone into company, without first visiting my
+closet? 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 reason
+why the Lord does not answer our prayers._ This reason may generally be
+found in ourselves. I know of but two exceptions. One is, when the thing
+we ask is not agreeable to the will of God. The other is, when the Lord
+delays to answer our prayers for the trial of our faith. The obstacles
+which exist in ourselves, to prevent him from granting our requests, are
+generally some of the following:--1. We may be living in the practice of
+some sin, or the neglect of some duty. "If I regard iniquity in my
+heart," says the Psalmist, "the Lord will not hear me." "He that turneth
+away his ear from hearing the law, even his prayer shall be
+abomination." We may weep day and night, on our knees, before God, all
+our lives; yet if we are living in the habitual neglect of duty, or if
+any sin cleaves to us, for which we have not exercised repentance, and
+faith 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 afar
+off_;" "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 humble
+himself shall be exalted." Hence, if our hearts are proud, and we refuse
+to 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, but
+that 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 we
+ask with such motives, we have no right to expect that God will hear our
+prayers. 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 he
+shall receive_ anything of the Lord." "Without faith, it is impossible
+to please God." 5. We may be exercising an unforgiving-temper; and, if
+so, 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 particular
+object without receiving an answer, carefully examine yourself, with
+reference to these points; and wherein you find yourself deficient,
+endeavor, in the strength of Christ, immediately to reform. If your
+circumstances will permit, set apart a day of fasting and prayer for
+this object. And, if the answer is still delayed, repeat the
+examination, until you are certain that you have complied with all the
+conditions of the promises.
+
+III. _Another object of self-examination is, to ascertain the cause of
+afflictions, whether spiritual or temporal._ If the Lord sends distress
+upon us, or hides from us the light of his countenance, he has some good
+reason for it. By reading the book of Haggai, you will discover the
+principles upon which God deals with his people. If, therefore, the work
+of your hands does not prosper, or, if the Lord has withdrawn from you
+his special presence, be sure that something is wrong; it is time for
+you to "consider your ways." In this book the Lord informs the Jews of
+the cause of their poverty and distress. They had not built the house of
+God. He also tells them that the silver and the gold are his; and that
+he will bless them as soon as they do their duty. We are as dependent
+upon God's blessing now as his people were then. If we withhold from him
+what he requires of us for advancing the interests of his kingdom, can
+we expect temporal prosperity? If we refuse to do our duty, can we
+expect his presence? These, then, should be the subjects of inquiry,
+under such circumstances. In such cases, also, it may be very proper to
+observe a day of fasting and prayer.
+
+IV. _Another object of self-examination is, to know whether we are
+Christians._ "Examine yourselves whether ye be in the faith." This is a
+very important inquiry. It is intimately connected with every other, and
+should enter more or less into all. In order to prosecute this inquiry,
+you must make yourself thoroughly acquainted with the evidences of
+Christian character. These are clearly exhibited in the holy Scriptures.
+Study the Bible diligently for this purpose; and, wherever you discover
+a mark of Christian character, inquire whether you possess it. You may
+also find benefit from the writings of men of great personal experience,
+who have had much opportunity of observing the effects of true and false
+religion. In particular, I would recommend to you the careful study of
+President Edwards' Treatise on Religious Affections. He was a man of
+great piety, who had attained to the _full assurance of hope_. He had
+also passed through a number of revivals of religion. The work of which
+I speak contains a scriptural view of the evidences of the new birth;
+and also points out, with great clearness and discrimination, the marks
+of false religion. He distinguishes between those things which may be
+common both to true and false religion, and those which are the certain
+marks of true conversion.
+
+Self-examination, for this object, should be habitual. In reading the
+Bible, in meditation, in hearing the word, wherever you see an evidence
+of Christian character, inquire whether you possess it. But this is not
+sufficient. You ought frequently to set apart seasons for the solemn and
+prayerful consideration of the important question,--"_Am I a
+Christian_?" A portion of the Sabbath may be very properly spent in this
+way. You should enter upon this work with the solemnities of the
+judgment-day before you. The Scriptures furnish abundant matter for
+self-examination. Bring the exercises of your heart, and the conduct of
+your life, to this unerring standard. You will also find much assistance
+in this exercise by the use of the following tracts, published by the
+American Tract Society:--No. 21, entitled "A Closet Companion;" No. 146,
+entitled "Helps to Self-Examination;" and No. 165, entitled "True and
+False Conversions Distinguished;" and likewise from a little work
+entitled "Are you a Christian?" by Rev. Hubbard Winslow. You have also
+probably noticed several chapters in Doddridge's Rise and Progress,
+admirably adapted to this object. I mention these, because it is
+advantageous frequently to vary the exercise. The subject of true and
+false conversion is continually undergoing discussion; and those who
+feel truly anxious to know the foundations upon which they rest will not
+fail to avail themselves of every approved treatise on the subject. But,
+above all, study the Bible diligently and prayerfully, for the purpose
+of ascertaining the genuine marks of saving grace; take time to perform
+the work of self-examination thoroughly, bringing to your aid all the
+information you can obtain from these sources--varying the exercise, at
+different times, that it may not become superficial and formal.
+
+I have also prepared some questions for this purpose, which you will
+find below. In these questions, I have not aimed at covering the whole
+ground of Christian experience, so much as to bring before the mind, in
+connection, some of the most prominent passages of Scripture relating to
+the evidences of Christian character. Nor have I taken particular pains
+to prevent the questions from involving each other; as we may detect our
+deficiencies on the same points the more readily by having them held up
+in a variety of views. The chief design of these questions will be lost,
+if you do not examine the passages of Scripture referred to. Some of the
+traits of character here presented may not be certain evidence of piety;
+while, in other cases, a person may be a Christian while possessing the
+graces mentioned in a much less _degree_ than they are here represented.
+It is not necessary, where time is limited, to go through the whole of
+these questions at once; and probably in most cases it will be found
+more 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 an
+abhorrence far greater than the delight it ever gave me? Has that
+abhorrence arisen from an apprehension of the evil consequences to
+which it has exposed me, or of its odious nature, and its exceeding
+sinfulness as committed against God? Ps. 51:4. Isa. 1:2-4. Have I had a
+full apprehension of my own exceeding sinfulness? Ps. 51:4. Isa. 1:5, 6.
+Eph. 2:1-3. Have I felt my sins to be an insupportable burden? Ps.
+38:2-7. Have I ceased attempting to justify myself? Job 40:4. Luke
+18:11-14. Have I utterly despaired of all help from myself? Rom. 3:20.
+Have I abandoned all attempts to establish my own righteousness, by
+resolutions of amendment and future obedience? Rom. 9:32. 10:3. Have I
+exercised sincere and heartfelt sorrow on account of my sins? Ps. 38:17,
+18. Has this been the sorrow of the world which worketh death? 2 Cor.
+7:10, l.c. 2 Sam. 17:23. Matt. 27:3-5. Acts 8:24. Or has it been godly
+sorrow, which worketh repentance not to be repented of? 2 Cor. 7:9-11.
+Has my heart been broken, contrite, and humble, under a sense of my sins
+against God? Ps. 34:18. 51:17. Isa. 57:15. Has this sense of sin emptied
+me of myself, and begotten a deep poverty of spirit? Isa. 66:2. Matt.
+5:3. Has it led me to feel my unworthiness of God's favor? Gen. 32:10.
+Luke 15:19. 18:13, 14. Have I been filled with shame and self-loathing,
+on account of the exceeding greatness of my sin, considered under a view
+of the infinite purity and awful majesty of the great Jehovah, against
+whom 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 the
+government of God as a most wise, most just, and most righteous
+government? Rev. 15:3, 4. Do I cordially, cheerfully, and without
+reserve, yield myself, as a moral and accountable being, to the
+authority of God, as the moral Governor of the universe? Rom. 6:13.
+12:1. Do I feel no reserve in my heart, making first the condition that
+I may be saved? Do I humbly acquiesce in the justice of God, in the
+eternal punishment of the wicked? Do I include myself in this, thereby
+"accepting the punishment of my sin"? Levit. 26:40, 41. Am I sure that
+this feeling is not produced by the secret consciousness that it is an
+evidence of a gracious state? Jer. 17:9. If all hope of salvation were
+suddenly taken away from me, would my heart still acquiesce in the
+justice of the sentence of condemnation?
+
+3. _As to my faith in Christ._ Have I ceased from my own works, and, as
+a heavy-laden sinner, come to Christ for rest? Heb. 4:10. Matt. 11:28.
+Have I seen him to be, in all respects, a complete Saviour, just such as
+my ruined and lost condition requires? 1 Cor. 1:30. Gal. 3:13. 4:3-5.
+Col. 1:19. 2:3, 10. Have I heartily given up all for him? Matt. 10:37.
+Luke 14:26, 33. Phil. 3:7-10. Have I cheerfully taken up my cross and
+followed 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 God
+with my body and spirit which are his? 1 Cor. 6:20. 10:31. Have I
+through him become dead to sin, but alive to God? Rom. 6:11. Have I
+crucified the flesh, with its affections and lusts? Gal. 5:24. Have I
+become 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 I
+utterly despaired of acceptance with God in any other way than by the
+mediation of Christ? Acts 4:12. Heb. 10:26, 27. Have I cordially sought
+reconciliation with God through the blood of Jesus? Col. 1:20-22. Does
+my hope of salvation rest solely and alone in the righteousness and
+atonement of the Lord Jesus Christ? Rom. 3:22-26. Do I receive him as my
+_Prophet_, submitting my will entirely to the teachings of his word and
+Spirit? Deut. 18:15. Heb. 1:1, 2. 2:1-3. Do I receive him in his office
+of _Priest_, trusting in the atonement he has made, and committing my
+case to him, that he may intercede for me, before the offended Majesty
+of heaven? Heb. 4:14, 15. 7:26, 8:1, 9:11, 12, 24, 25. With humble
+confidence 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 to
+his authority, making it my constant aim to bring into captivity every
+thought and action to the obedience of Christ? Matt. 11:29, 30. John
+15:14. Rom. 6:16. 2 Cor. 10:5. Whenever I fall into sin, do I seek to
+ease my conscience by reformation and forgetfulness, or do I apply
+afresh to Christ, as the only propitiation for sin? 1 John 2:1, 2. Do I
+find peace of conscience and spiritual joy in believing in Jesus? Rom.
+5:1. 8:1. 14:17. 15:13. 1 Pet. 1:8. Am I united to Christ as the living
+branch is to the vine? John 15:1. Do I look to my union with him, as the
+branch to the vine, for spiritual nourishment, strength and life? John
+15:4. Phil. 2:12, 13. Heb. 13:21. Do I realize the danger of
+_self-confidence_? Prov. 28:26. Mark 14:29-31, 68-71. Rom. 11:20. 1 Cor.
+10:12. Do I realize to what my union with Christ entitles me? Rom. 8:17.
+In view of this union, do I feel a filial spirit of adoption towards God
+as _my father_? Ps. 103:13, 14. Rom. 8:15, 16. Gal. 4:4-7. 1 John 3:1,
+2. Does this union with Christ lead me to feel a union of spirit with
+all his disciples? John 17:21. 1 Cor. 12:12-29. What sympathy does this
+lead me to exercise towards them? Rom. 12:15. 1 Cor. 12:26. 1 John 3:17.
+Is Christ precious to my soul? 1 Pet. 2:7, f.c. Do I see a moral beauty
+and excellence in him above all created intelligences? Ps. 45:1, 2. Ca.
+5:9-15. John 1:14. Col. 2:3, 9. Heb. 1:3. How am I affected with the
+contemplation of his sufferings for the salvation of my soul? 2 Cor.
+5:14, 15.
+
+4. _As to my love to God._ Do I take God for my supreme and eternal
+portion? Ps. 16:1-11. 73:25, 26. 119:57. Lam. 3:21. Is he the object of
+my highest love? Mark 12:30. Am I willing to relinquish whatever comes
+in competition with him as an object of my affection? Mark 10:37-39. Do
+I 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 his
+countenance, can I enjoy any other good? Job 29:2-5. Ps. 38:1-10. Do I
+experience any ardent longings after his spiritual presence with my
+soul? Ps. 42:1, 2. 61:1, 2. Do I feel any earnest desires after
+conformity 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 law
+disregarded? Ps. 119:136, 158. Do I make his will the rule of my life? 1
+John 5:3. Do I earnestly strive to bring my heart and life into complete
+conformity to his will? Phil. 3:7-14. Do I love his word? Ps. 19:7-11.
+119:11, 16, 82, 162, 172. Do I find delight in meditating upon it? Ps.
+1:2. 119:148. Do I delight in the ordinances of his house? Ps. 26:8.
+36:8. 122:1. 84:10. Do I delight in the Sabbath, anticipating its return
+with desire, hailing it with joy, and engaging in its duties with sweet
+satisfaction; Isa. 58:13, 14. Do I delight in secret communion with God,
+in prayer and praise? Ps. 5:2, 3. 55:16, 17. 88:13. 116:2. 138:1, 2.
+146:1, 2. 147:1. 148. Do I love the children of God, as bearing his
+image? 1 John 4:20. 5:1. Is my soul ever moved with sweet emotion in
+contemplating the infinite _moral_ perfections of God? Ps. 30:4. 96:9.
+Do I delight also in his natural perfections, as appertaining to the
+Supreme Ruler of the universe? Ps. 96:1-13. 97:1-12. Do I feel this
+delight in his character, independent of the idea that he is my friend?
+Hab. 3:17, 18. Am I sure that even this emotion is not produced by the
+secret thought that the exercise of it is an evidence of my being his
+friend?
+
+5. _As to my Christian character in general._ Do I realize my dependence
+upon the Holy Spirit for every right feeling and action? John 14:16, 17.
+Rom. 8:9, 13, 14. Isa. 26, 12. Are the fruits of the Spirit manifest in
+my heart and life? Gal. 5:22-24. Have I mortified my members which are
+upon the earth, and put off the works of the flesh? Gal. 5:19-21. Col.
+3:5, 8. Have I put on the new man, which is renewed in knowledge, after
+the image of him that created him? Col. 3:10. Do I manifest my love to
+my brethren by a readiness to make sacrifices of personal feeling,
+interest, and enjoyment, to promote their welfare and happiness? 1 John
+3:14-17. Do I manifest my love for all mankind, by doing good to all as
+I have opportunity? Do I feel an unalterable desire for the conversion
+of their souls? Rom. 9:1, 2. Am I willing to make personal efforts and
+sacrifices to promote this object? Do I heartily and earnestly offer the
+prayer,--"Thy kingdom come," doing and giving all in my power to promote
+it? Is the same mind in me, in these respects, that was in Christ Jesus?
+Phil. 2:4-8. Rom. 15:2, 3. Do I truly feel that it is more blessed to
+give than to receive? Acts 20:35 Do I strive, as much as in me lies, to
+live in peace with all, and to promote peace among all men? Ps. 34:14.
+Matt. 5:9. Rom. 12:18. 2 Cor. 13:11. Heb. 12:14. James 3:17. Do I seek
+the peace of Zion, avoiding every unnecessary offence, and even
+sacrificing my own feelings for the sake of the peace of the church? Ps.
+122:6. Rom. 14:19-21. 1 Cor. 7:15. 8:13. 14:33. Eph. 4:3. 1 Thess. 5:13.
+Am I long-suffering and patient under injurious treatment? 1 Cor. 13:4,
+7. Do 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 I
+put away all envy and jealousy from my bosom--not seeking occasion of
+offence by putting the worst construction upon the conduct of
+others--not expecting great things for myself, and not being displeased
+when I am passed by with apparent neglect? Rom. 12:16. 1 Cor. 13:4, 5,
+7. Jer. 45:5. Eph. 4:2. Col. 3:12. Do I not think of myself more highly
+than I ought to think? Rom. 12:3, 16. Do I in lowliness of mind esteem
+others 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 of
+my brethren, and submit to them, when I can do it conscientiously? Eph.
+5:21. 1 Peter 5:5. Am I tender of spirit, kind, gentle, and courteous,
+in my intercourse with others? 1 Thess. 2:7. 2 Tim. 2:24. Titus 3:2.
+James 3:17. Eph. 4:32. Col. 3:12. 1 Peter 3:8. Have I put on _meekness_,
+not being easily provoked to the indulgence of resentful feelings? 1
+Cor. 13:5. Have I put away from me all bitterness, and wrath, and anger,
+and clamor, and _evil-speaking_, with all malice, not rendering evil for
+evil, nor railing for railing? Eph. 4:31. 1 Pet. 3:9. Do I love my
+enemies, bless them that curse me, and seek the good of those who strive
+to injure me? Matt. 5:44. Rom. 12:14, 20. Do I recognize the hand of God
+in the daily blessings of this life? James 1:17. Do I likewise recognize
+his hand in the little perplexities and trials of every-day life? Do all
+my trials subdue and chasten my spirit, working in me patience,
+experience, and hope? Rom. 5:3, 4. Heb. 13:6-11. Am I content with such
+things as the Lord gives me, day by day, not taking anxious thought for
+the morrow, nor disquieting myself for the future? Matt. 6:25-34. Phil.
+4:11. 1 Tim. 6:8. Heb. 13:5. Does my faith lead me to look at the things
+that are unseen, and set my affections on things above, and not on
+things 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 are
+resting upon a false hope, give it up: but do not abandon yourself to
+despair. Go immediately to the cross of Christ. Give up your heart to
+him, as though you had never come before. There is no other way. This is
+the only refuge, and Jesus never sent a soul empty away. "Him that
+cometh to me, I will in no wise cast out." Persevere, even though you
+find scarce evidence enough to give a faint glimmering of hope.
+Continually renew your repentance and faith in Christ. Diligence in
+self-examination may be a means of growth in grace: and if you are
+really a child of God, your evidences will increase and brighten, till
+you will be able to indulge "a good hope through grace." "For, in due
+time, we shall reap, if we faint not."
+
+V. _Another object of self-examination is, to ascertain whether we are
+prepared to approach the Lord's table._ But let a man examine himself,
+and so let him "eat of that bread, and drink of that cup." Here the duty
+of self-examination, before partaking of the Lord's Supper, is evidently
+taught. And, in the next verse, we are told what is requisite to enable
+us to partake of this ordinance in an acceptable manner. It is, that we
+have faith in lively exercise to discern the Lord's body. A backslider
+in heart, even though a real Christian, is not prepared to partake of
+this spiritual feast, without renewing his repentance and faith. In this
+examination, two subjects of inquiry present themselves: 1. "Am I a
+Christian?" 2. "Am I growing in grace?" In regard to the first of these
+inquiries, enough has already been said. To answer the second, you will
+need consider,--1. Whether you were living in the exercise of gracious
+affections at the last communion. 2. Whether you have since made any
+progress in the divine life. To aid you in these inquiries, I have
+prepared the following questions, which may be varied according to
+circumstances:
+
+The last time I partook of this ordinance, did I meet the Lord at his
+table, and receive a refreshing from his presence? Did I there renew my
+covenant 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 a
+life of faith and prayer? Have I been daily to the cross of Christ for
+pardon and strength? Have I maintained continually a deep and lively
+sense of divine things? Have I lived a life of self-denial? Have I
+obtained any conquests over indwelling sin? Have I made any progress in
+subduing the unholy tempers of my heart? Has my will been brought more
+entirely to bow to the will of God, so that I have no will of my own?
+Has my love increased? Do I feel more delight in contemplating the
+divine character, in reading his word, in prayer, in the ordinances of
+his house, &c.? Do I feel more intense longings of soul after conformity
+to his image? Have I any deeper sense of the exceeding sinfulness of
+sin? Do my own sins in particular appear more aggravated? Do I think
+less of myself? Does a sense of my own vileness and unworthiness humble
+me low before God? Does this lead me to see my need of just such a
+Saviour as Jesus? Am I now disposed to cast my all upon him? Has my love
+for Christians increased? Do I feel any more compassion for dying
+sinners? Has this led me to do more for their conversion? Have I
+abounded more in every good word and work? Have the fruits of the Spirit
+increased in my heart and life? Have I been more faithful in all the
+relations of life? Do I perceive any growing deadness to the world? Does
+my relish for spiritual things increase, while my taste for earthly
+delights diminishes? Do I see more and more my own weakness, and feel a
+more steady dependence upon Christ? Do I feel increasing spirituality in
+religious duties? Do I feel increasing tenderness of conscience, and
+maintain more watchfulness against sin? Do I feel greater concern for
+the prosperity of the church and the conversion of the world? Am I
+becoming more meek and gentle in spirit, less censorious, and less
+disposed to resent injuries? Am I more ready to receive reproof from
+others, without anger or hardness of feeling?
+
+If you have time to keep a journal, you may find some advantage from
+reviewing it on such occasions. It will aid your memory, and help you to
+give your past life a more thorough examination. You will thereby be the
+better able to judge whether you are making progress. However, this is a
+dangerous experiment, as it is difficult to divest ourselves of the idea
+that we are writing for the perusal of others; and this furnishes many
+temptations. But, however unfit this examination may find you, do not
+let Satan tempt you to stay away from the Lord's table. It is your duty
+to commemorate his dying love. It is your duty also to do it with a
+suitable preparation of heart. Both these duties you will neglect by
+staying away. In doing so, you cannot expect God's blessing. But set
+immediately about the work of repentance. Come to the cross of Christ,
+and renew your application to his pardoning blood. Give yourself away to
+God anew, and renew your covenant with him. In doing this, he will bless
+your soul; and the Lord's table will be a season of refreshing. But if
+this repentance and preparation be heartfelt and sincere, its fruits
+will be seen in your subsequent life.
+
+
+CONCLUSION.
+
+I have now completed my intended series of letters. I have endeavored to
+present the Christian character, and the duties required of the
+followers of Christ, in the light of God's word. I know, however, that I
+have done it with much imperfection. But, do not rest with the mere
+mechanical performance of the duties here recommended. Do not engage in
+any of them with the hope of meriting God's favor. Use them only as the
+means of promoting your spiritual progress; depending on the Holy
+Spirit, through the blood and merits of Christ, to sanctify your heart.
+For it is very possible for you to observe all these things, and yet
+deceive yourself. Remember that true religion is a deep work of grace in
+the heart, changing the bent and inclination of the soul, and giving a
+new direction to all its faculties. O may you so live that Jesus shall
+say to you, as to the church at Thyatira, "I know thy works, and
+charity, and service, and faith, and thy patience, and thy works and THE
+LAST TO BE MORE THAN THE FIRST." Take also his exhortation to the church
+at Smyrna: "BE THOU FAITHFUL UNTO DEATH, AND I WILL GIVE THEE A CROWN OF
+LIFE."
+
+ Your affectionate Brother.
+
+
+
+
+APPENDIX.
+
+
+COURSE OF READING.
+
+
+I. HISTORY.
+
+1. _Sacred and Ecclesiastical History._--Josephus' Works; Millar's
+History of the Church; Jahn's Hebrew Commonwealth, Mosheim's
+Ecclesiastical History; Milner's Church History; Scott's Continuation of
+Milner; Life of Knox; Gilpin's Lives of the Reformers; Fuller's and
+Warner's Ecclesiastical History of England; Millar's Propagation of
+Christianity; Gillies' Historical Collections; Jones' Church History;
+Mather's Magnalia; Neale's History of the Puritans; Wisner's History of
+the Old South Church, Boston; Bogue and Bennett's History of the
+Dissenters; Benedict's History of the Baptists; Life of Wesley; History
+of Methodism; Life of Whitefield; Millar's Life of Dr. Rodgers; Crantz's
+Ancient and Modern History of the Church of the United Brethren;
+Crantz's History of the Mission in Greenland; Loskiel's History of the
+North American Indian Missions; Oldendorp's History of the Danish
+Missions of the United Brethren; Choules' Origin and History of
+Missions. Those who have not sufficient time for so extensive a course,
+may find the most interesting and important events in the progress of
+the church during the first sixteen centuries of the Christian era, in
+the author's Sabbath-school Church History.
+
+2. _Secular and Profane History._--Rollin's Ancient History; Russel's
+Egypt; Russel's Palestine; Plutarch's Lives, to be kept on hand, and
+consulted as the names appear in history; Wharton's Histories; Beloe's
+Herodotus; Travels of Anacharsis; Mitford's Greece; Ferguson's History
+of the Roman Republic; Baker's Livy; Middleton's Life of Cicero;
+Murphy's Tacitus; Sismondi's Decline of the Roman Empire; Muller's
+Universal History; Hallam's History of the Middle Ages; James' Life of
+Charlemagne; Mills' History of the Crusades and of Chivalry; Turner's
+History of England; Burnett's History of his own Times; Robertson's
+History of Scotland; Robertson's Charles V.; Vertot's Revolutions of
+Sweden; Vertot's Revolutions of Portugal; Sismondi's History of the
+Italian Republics, (abridged in Lardner's Cabinet of History;) Roscoe's
+Lorenzo de Medici and Leo X.; Sketches from Venetian History; Malcolm's
+History of Persia; Irving's Life of Columbus; Prescott's Ferdinand and
+Isabella; Robertson's History of America; Bancroft's History of
+America; Winthrop's Journal; Ramsay's American Revolution; Marshall's
+Life of Washington; with the Biographies of Penn, Jay, Hamilton, Henry,
+Greene, Otis, Quincy, Morris, the Signers of the Declaration of
+Independence, Sparks' American Biography, with the Lives of any other
+distinguished Americans; Scott's Life of Napoleon.
+
+
+II. CHRISTIAN DOCTRINE.
+
+Paley's Evidences; Chalmers' Evidences of Christianity; Halyburton
+against the Deists; Brown's Compendium of Natural and Revealed Religion;
+Dwight's Theology; Bates' Harmony of the Divine Attributes; Edwards on
+Original 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 Divine
+Efficiency; Charnock on the Dominion of God in his Works; Edwards'
+Sermons; King, Toplady, Cooper, and Tucker, on Predestination; Whitby
+and Gill on the Five Points; Wesley's Predestination Considered; Edwards
+and Day on the Will; Scott's Essays; Colquhoun on the Covenants; Evans
+on the Atonement; Griffin on the Atonement; Stewart on the Atonement;
+Jenkyn on the Atonement; Witherspoon on Regeneration; Doddridge's Ten
+Sermons on Regeneration; Dr. Owen on the Spirit; Hinton on the Spirit;
+Works of Robert Hall; Dr. Owen on the 130th Psalm; Scott's Treatise on
+Repentance; Young's Last Day; Watts on Death and Heaven; Saurin's
+Sermons; Baxter's Saint's Rest; Chalmers' Works.
+
+Cotton's Power of the Keys; Hooker's Survey of the Sum of Church
+Discipline; Owen's Inquiry into the Nature of Churches; Mitchell's
+Guide; Hall's View of a Gospel Church; Brown's Vindication of the
+Presbyterian Form of Government; Dr. Miller on the Office of Ruling
+Elder; King's Constitution of the Church; Stillingfleet's Origines
+Sacrae; Dr. Woods on Infant Baptism; The Baptized Child; Household
+Consecration: 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. Samuel
+Davies; 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 the
+Poets; 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 the
+Prophecies of Daniel, and the Apocalypse; Gray's Key to the Old
+Testament; Faber on the Prophecies.
+
+2. _On Christian Character, Experience, and Duty._--Edwards on Religious
+Affections; Doddridge's Rise and Progress; Owen on Indwelling Sin;
+Serle's Christian Remembrancer; Bunyan's Pilgrim's Progress; Scougal's
+Life of God in the Soul; Howe's Blessedness of the Righteous; Owen on
+Spiritual-Mindedness; Leighton on Peter; Baxter's Practical Works;
+Flavel's Works; Prayer experimentally considered; Abbott's Young
+Christian, and Path of Peace; Gallaudet's Every-day Christian; Works of
+Robert Philip; Dr. Skinner's Religion of the Bible; The Great Teacher,
+by Harris; The American Tract Society's Evangelical Family Library,
+which includes some of the works above named.
+
+3. _On the Instruction and Discipline of the Young._--Abercrombie on the
+Intellectual Powers; Abbott's Teacher; Abbott's Mother at Home; Mother's
+Friend; Mother's Magazine; Todd's Sabbath-school Teacher; Hannah More's
+Letters on Female Education.
+
+4. _Illustrations of Scriptures._--The Comprehensive Commentary, to be
+referred to in connection with the study of the Bible; Townsend's Bible,
+for its chronological information and notes.
+
+5. _Health._--Combe on the Constitution; Catechism of Health; Carnaro on
+Temperance.
+
+6. _Travels._--Bruce's Travels In Abyssinia; Denon's Travels in Egypt;
+Belzoni's Personal Narrative; Humboldt's Personal Narrative; Clarke's
+Travels in Russia; Mackenzie's Travels in Iceland; Mungo Park's Mission
+to Africa; Denham's and Clapperton's Mission to Africa; Lander's
+Journal; Sismondi's Italy, France, and England; Dr. Humphrey's Tour;
+Rome in the 19th Century; Buchanan's Researches; The Christian Brahmin;
+Ramsey's Journal; Ellis' Polynesian Researches; Stewart's Voyage in the
+South Seas; Tyerman and Bennett's Journal; Williams' Missionary
+Enterprise in the South Sea Islands; Reed and Matheson's Journal;
+Journals of the Missionaries, in the bound volumes of the Missionary
+Herald.
+
+7. _The Sciences._--Watts on the Mind; Locke on the Human Understanding;
+Brown's Lectures on the Philosophy of the Mind; Douglass on the
+Advancement 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; Madame
+de 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's
+Letters to Young Ladies; Female Student, by Mrs. Phelps.
+
+
+
+
+
+
+End of the Project Gutenberg EBook of A Practical Directory for Young
+Christian Females, by Harvey Newcomb
+
+*** END OF THIS PROJECT GUTENBERG EBOOK A PRACTICAL DIRECTORY FOR ***
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+ <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" />
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+ The Project Gutenberg eBook of A Practical Directory for Young Christian Females, by Harvey Newcomb
+ </title>
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+<pre>
+
+The Project Gutenberg EBook of A Practical Directory for Young Christian
+Females, by Harvey Newcomb
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever. You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: A Practical Directory for Young Christian Females
+ Being a Series of Letters from a Brother to a Younger Sister
+
+Author: Harvey Newcomb
+
+Release Date: March 6, 2006 [EBook #17934]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK A PRACTICAL DIRECTORY FOR ***
+
+
+
+
+Produced by PM Childrens Library, Pilar Somoza and the
+Online Distributed Proofreading Team at http://www.pgdp.net
+(This file was produced from images generously made
+available by The University of Florida, The Internet
+Archive/Children's Library)
+
+
+
+
+
+
+</pre>
+
+<hr style="width: 30%;" />
+
+<div class="figcenter">
+<img src="images/lomo_t.jpg" width="59" height="400" alt="Spine" title="Spine" />
+<img src="images/cover_t.jpg" width="252" height="400" alt="Cover" title="Cover" />
+</div>
+
+<hr style="width: 30%;" />
+
+<div class="figcenter" style="width: 260px;">
+<a href="images/one_b.jpg"><img src="images/one_t.jpg" width="260" height="400" alt="Illustration" title="Illustration" /></a>
+</div>
+
+<hr style="width: 30%;" />
+
+
+<h4>A</h4>
+<h1>PRACTICAL DIRECTORY</h1>
+<h4>FOR</h4>
+<h1>YOUNG CHRISTIAN FEMALES;</h1>
+<h4>BEING A</h4>
+<h1>SERIES OF LETTERS</h1>
+<h4>FROM A</h4>
+<h1>BROTHER TO A YOUNGER SISTER.</h1>
+
+<h2 class="biggap">BY HARVEY NEWCOMB.</h2>
+
+<h4 class="biggap">WRITTEN FOR THE MASSACHUSETTS SABBATH SCHOOL SOCIETY, AND<br />
+APPROVED BY THE COMMITTEE OF PUBLICATION.</h4>
+
+<h3 class="biggap">Seventh Edition.</h3>
+
+<h3>BOSTON:<br/>
+MASSACHUSETTS SABBATH SCHOOL SOCIETY<br />
+Depository, No. 13 Cornhill.</h3>
+
+
+<hr style="width: 30%;" />
+
+<h4>Entered according to Act of Congress, in the year 1833, by<br/>
+CHRISTOPHER C. DEAN,<br/>
+In the Clerk's Office of the District Court of Massachusetts.</h4>
+
+
+
+<h5 class="biggap">Stereotyped by<br />
+HOBART &amp; ROBBINS;<br />
+NEW ENGLAND TYPE AND STEREOTYPE FOUNDRY,<br />
+BOSTON.</h5>
+
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_v" id="Page_v">{v}</a></span></p>
+
+<h2>PREFACE.</h2>
+
+
+<p>The following Letters were truly, as they profess to have been, written
+to a younger sister of the author. By the death of her parents, she was
+left, in a measure, dependent upon him, at an early age. She had been
+the subject of many prayers, and endeared by many ties. His house, as he
+humbly trusts, was the place of her second birth. As she was about to
+leave his roof, for a residence among strangers, the idea occurred to
+him of imbodying his fraternal counsel in such a form that it might be a
+friendly monitor to her, in the midst of those dangers and difficulties
+which beset the path of inexperienced youth. In prosecuting this design,
+it appeared hardly proper to bestow so much time upon the interests of
+one individual. Hence the writer concluded to commit these Letters to
+the press, with the hope that they might be the means of doing some
+good. This work is intended not merely to be read and laid aside; but,
+as its title imports, to be kept as a kind of <i>practical directory</i> for
+daily living. This edition has been revised with great care, and much
+new matter added.</p>
+
+<p><span class="smcap">Boston</span>, 1851.</p>
+
+<!-- Page vi -->
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_vii" id="Page_vii">{vii}</a></span></p>
+
+<h2>CONTENTS.</h2>
+
+<table summary="contents">
+
+<tr><td class="tleft" colspan="2"><i>Preface</i>,</td><td class="tright"><a href="#Page_v">5</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER I.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>The Christian's Mark</i>,</td><td class="tright"><a href="#Page_17">17</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Introduction,</td><td class="tright"><a href="#Page_17">17</a></td></tr>
+<tr><td class="tleft ind" colspan="2">A Great Mistake,</td><td class="tright"><a href="#Page_17">17</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Grace of God a Growing Principle,</td><td class="tright"><a href="#Page_18">18</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Spring that never dries nor freezes,</td><td class="tright"><a href="#Page_19">19</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Growth in Grace,</td><td class="tright"><a href="#Page_20">20</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Glory of God, how manifested,</td><td class="tright"><a href="#Page_21">21</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The true Standard of Holiness,</td><td class="tright"><a href="#Page_21">21</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Paul's desire for Higher Attainments,</td><td class="tright"><a href="#Page_22">22</a></td></tr>
+<tr><td class="tleft ind" colspan="2">How Eminent Holiness is attained,</td><td class="tright"><a href="#Page_23">23</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Examples of Eminent Persons,</td><td class="tright"><a href="#Page_23">23</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Mrs. Edwards,</td><td class="tright"><a href="#Page_24">24</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Earnestness in Religion,</td><td class="tright"><a href="#Page_25">25</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Religion the great Business of Life,</td><td class="tright"><a href="#Page_25">25</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER II.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Importance of a thorough Knowledge of the Doctrines of
+Christianity; Means of obtaining it</i>,</td><td class="tright"><a href="#Page_26">26</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Connection of Doctrine and Practice,</td><td class="tright"><a href="#Page_26">26</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Religion compared to a Building,</td><td class="tright"><a href="#Page_27">27</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Holy Spirit operates through the Truth,</td><td class="tright"><a href="#Page_28">28</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Genuine and Spurious Religious Affections distinguished,</td><td class="tright"><a href="#Page_28">28</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Office of the Truth in Sanctification,</td><td class="tright"><a href="#Page_29">29</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Doctrinal Knowledge without Practice,</td><td class="tright"><a href="#Page_29">29</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>Directions</i>,</td><td class="tright"><a href="#Page_30">30</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">Becomes a Little Child,</td><td class="tright"><a href="#Page_30">30</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">The Starting Point of Error,</td><td class="tright"><a href="#Page_31">31</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">Avoid a Controversial Spirit,</td><td class="tright"><a href="#Page_31">31</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">An Error of Young Persons,</td><td class="tright"><a href="#Page_31">31</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">Use Helps,</td><td class="tright"><a href="#Page_32">32</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Writings of Men, why studied,</td><td class="tright"><a href="#Page_32">32</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Bible the Text Book,</td><td class="tright"><a href="#Page_32">32</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">Seek the Aid of the Holy Spirit,</td><td class="tright"><a href="#Page_32">32</a></td></tr>
+<!-- Page viii -->
+
+<tr><td colspan="3"><h3 class="gap">LETTER III.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>True Religion a Work of Grace in the Heart, but must be
+carried out in the Conduct</i>,</td><td class="tright"><a href="#Page_33">33</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Inconstancy of False Religion,</td><td class="tright"><a href="#Page_34">34</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Fruitfulness of True Piety,</td><td class="tright"><a href="#Page_34">34</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Fruits of the True and False Professor contrasted,</td><td class="tright"><a href="#Page_35">35</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Fruit-bearing the test of Christian Character,</td><td class="tright"><a href="#Page_36">36</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Fruits of the Spirit,</td><td class="tright"><a href="#Page_36">36</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Love, as in the Experience of David,</td><td class="tright"><a href="#Page_37">37</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Manifested in willing Obedience,</td><td class="tright"><a href="#Page_38">38</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Love of the Brethren,</td><td class="tright"><a href="#Page_38">38</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Spiritual Joy. Peace,</td><td class="tright"><a href="#Page_39">39</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Peace of Mind; its Manifestations,</td><td class="tright"><a href="#Page_40">40</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Meekness the Twin Sister of Peace,</td><td class="tright"><a href="#Page_41">41</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Long-suffering, Gentleness,</td><td class="tright"><a href="#Page_41">41</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Goodness,</td><td class="tright"><a href="#Page_42">42</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Faith, a Common Principle of Action,</td><td class="tright"><a href="#Page_42">42</a></td></tr>
+<tr><td class="tleft ind" colspan="2">An Operative Principle,</td><td class="tright"><a href="#Page_43">43</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Power of Faith. Temperance,</td><td class="tright"><a href="#Page_43">43</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER IV.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Reading and Study of the, Bible</i>,</td><td class="tright"><a href="#Page_44">44</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Search the Scriptures,</td><td class="tright"><a href="#Page_45">45</a></td></tr>
+<tr><td class="tleft ind" colspan="2">We must set our Hearts to it,</td><td class="tright"><a href="#Page_45">45</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>Directions</i>,</td><td class="tright"><a href="#Page_46">46</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">Read the Bible in your Closet,</td><td class="tright"><a href="#Page_46">46</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">Preparation of the Heart,</td><td class="tright"><a href="#Page_47">47</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">Seek the Aid of the Holy Spirit,</td><td class="tright"><a href="#Page_47">47</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">Read with Self-application,</td><td class="tright"><a href="#Page_47">47</a></td></tr>
+<tr><td class="tsubin">5.</td><td class="tleft">Read the Scriptures regularly,</td><td class="tright"><a href="#Page_48">48</a></td></tr>
+<tr><td class="tsubin">6.</td><td class="tleft">Study the Bible systematically,</td><td class="tright"><a href="#Page_48">48</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Variety and Harmony of the Bible,</td><td class="tright"><a href="#Page_49">49</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Things to be observed,</td><td class="tright"><a href="#Page_49">49</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Wisdom of Divine Inspiration,</td><td class="tright"><a href="#Page_49">49</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">How to remove Difficulties,</td><td class="tright"><a href="#Page_50">50</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Commentaries. Tasks,</td><td class="tright"><a href="#Page_50">50</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Read in Course,</td><td class="tright"><a href="#Page_51">51</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Close Study of the Bible,</td><td class="tright"><a href="#Page_51">51</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Constant Subjects of Inquiry,</td><td class="tright"><a href="#Page_52">52</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">The Bible a History of the Church,</td><td class="tright"><a href="#Page_52">52</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Periods of the History of the Church,</td><td class="tright"><a href="#Page_52">52</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Take notice what Period you are reading,</td><td class="tright"><a href="#Page_53">53</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Inquire what Doctrine or Principle is taught, recognized,
+illustrated, or enforced,</td><td class="tright"><a href="#Page_53">53</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Note the Promises and Predictions,</td><td class="tright"><a href="#Page_53">53</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Take Notes,</td><td class="tright"><a href="#Page_53">53</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Read the Gospel to study the Character of Christ,</td><td class="tright"><a href="#Page_53">53</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Things to be observed in Sacred History and Biography,</td><td class="tright"><a href="#Page_54">54</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Poetic and Didactic Parts of the Bible,</td><td class="tright"><a href="#Page_55">55</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">The Prophecies,</td><td class="tright"><a href="#Page_55">55</a></td></tr>
+<!-- Page ix -->
+
+<tr><td colspan="3"><h3 class="gap">LETTER V.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Prayer and Fasting</i>,</td><td class="tright"><a href="#Page_57">57</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Duty of Prayer,</td><td class="tright"><a href="#Page_57">57</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Prayer defined,</td><td class="tright"><a href="#Page_58">58</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Examples,</td><td class="tright"><a href="#Page_59">59</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Lord's Prayer; its Use,</td><td class="tright"><a href="#Page_59">59</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Power of Prayer,</td><td class="tright"><a href="#Page_60">60</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Promises,</td><td class="tright"><a href="#Page_61">61</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Promises exemplified,</td><td class="tright"><a href="#Page_61">61</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Arians. Francke. Dr. West,</td><td class="tright"><a href="#Page_63">63</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Slave liberated by Prayer,</td><td class="tright"><a href="#Page_64">64</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Asking amiss,</td><td class="tright"><a href="#Page_64">64</a></td></tr>
+<tr><td class="tleft ind" colspan="2">We must desire the Things we ask, for the Glory of God,</td><td class="tright"><a href="#Page_65">65</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="3"><i>We must ask</i>,&mdash;</td></tr>
+
+<tr><td class="tleft ind" colspan="2">For Things agreeable to the Will of God,</td><td class="tright"><a href="#Page_65">65</a></td></tr>
+<tr><td class="tleft ind" colspan="2">In Faith,</td><td class="tright"><a href="#Page_66">66</a></td></tr>
+<tr><td class="tleft ind" colspan="2">With Humble Submission,</td><td class="tright"><a href="#Page_67">67</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>Practical Hints</i>,</td><td class="tright"><a href="#Page_67">67</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">Maintain a Constant Spirit of Prayer,</td><td class="tright"><a href="#Page_67">67</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">Observe Stated and Regular Seasons of Prayer,</td><td class="tright"><a href="#Page_68">68</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">Observe Special Seasons of Prayer,</td><td class="tright"><a href="#Page_71">71</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Fasting,</td><td class="tright"><a href="#Page_72">72</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">Preparation of Heart,</td><td class="tright"><a href="#Page_74">74</a></td></tr>
+<tr><td class="tsubin">5.</td><td class="tleft">Persevere in Prayer,</td><td class="tright"><a href="#Page_74">74</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER VI.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Temptation</i>,</td><td class="tright"><a href="#Page_76">76</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Existence of the Devil,</td><td class="tright"><a href="#Page_76">76</a></td></tr>
+<tr><td class="tleft ind" colspan="2">His Character,</td><td class="tright"><a href="#Page_76">76</a></td></tr>
+<tr><td class="tsubin">1.</td><td class="tleft">He is Powerful,</td><td class="tright"><a href="#Page_77">77</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">His Power limited,</td><td class="tright"><a href="#Page_77">77</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Why he is permitted to exercise Power,</td><td class="tright"><a href="#Page_77">77</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">He has much Knowledge,</td><td class="tright"><a href="#Page_78">78</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">He is Wicked,</td><td class="tright"><a href="#Page_78">78</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">He is Crafty, Deceitful, and Treacherous,</td><td class="tright"><a href="#Page_78">78</a></td></tr>
+<tr><td class="tsubin">5.</td><td class="tleft">He is a Liar,</td><td class="tright"><a href="#Page_78">78</a></td></tr>
+<tr><td class="tsubin">6.</td><td class="tleft">He is Malicious,</td><td class="tright"><a href="#Page_79">79</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Devices of Satan,</td><td class="tright"><a href="#Page_79">79</a></td></tr>
+<tr><td class="tleft ind" colspan="2">He suits his Temptations to our Circumstances,</td><td class="tright"><a href="#Page_80">80</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Impulses to be tried by the Word of God,</td><td class="tright"><a href="#Page_81">81</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Subtlety of Satan,</td><td class="tright"><a href="#Page_82">82</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Temptations from the World,</td><td class="tright"><a href="#Page_82">82</a></td></tr>
+<tr><td class="tleft ind" colspan="2">From our own Hearts,</td><td class="tright"><a href="#Page_82">82</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Heart a Castle,</td><td class="tright"><a href="#Page_83">83</a></td></tr>
+<tr><td class="tleft ind" colspan="2">We must set a Watch,</td><td class="tright"><a href="#Page_83">83</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Double Watch,</td><td class="tright"><a href="#Page_83">83</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Watch <i>unto</i> Prayer,</td><td class="tright"><a href="#Page_83">83</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Watch <i>in</i> Prayer,</td><td class="tright"><a href="#Page_84">84</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Watch on the Mount,</td><td class="tright"><a href="#Page_84">84</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Watch in Despondency,</td><td class="tright"><a href="#Page_84">84</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Watch when Cheerful,</td><td class="tright"><a href="#Page_84">84</a></td></tr><!-- Page x -->
+<tr><td class="tleft ind" colspan="2">Watch in Prosperity,</td><td class="tright"><a href="#Page_85">85</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Watch in Adversity,</td><td class="tright"><a href="#Page_85">85</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Watch over the Tongue,</td><td class="tright"><a href="#Page_85">85</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Watch when doing Good,</td><td class="tright"><a href="#Page_85">85</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Watch against Besetting Sins,</td><td class="tright"><a href="#Page_85">85</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Watch over the Imagination,</td><td class="tright"><a href="#Page_85">85</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER VII.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Self-Denial</i>,</td><td class="tright"><a href="#Page_86">86</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Nature and Consequences of Selfishness,</td><td class="tright"><a href="#Page_87">87</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Selfish Principle surrendered,</td><td class="tright"><a href="#Page_87">87</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Self-Denial defined and applied,</td><td class="tright"><a href="#Page_89">89</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Essential to Christian Character,</td><td class="tright"><a href="#Page_89">89</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Christ's Example,</td><td class="tright"><a href="#Page_89">89</a></td></tr>
+<tr><td class="tleft ind" colspan="2">A Caution,</td><td class="tright"><a href="#Page_90">90</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER VIII.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Public and Social Worship, and Sabbath Employments</i>,</td><td class="tright"><a href="#Page_90">90</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Duty of Public Worship,</td><td class="tright"><a href="#Page_91">91</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Example of "Holy Men of Old,"</td><td class="tright"><a href="#Page_91">91</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Of Christ and the Apostles,</td><td class="tright"><a href="#Page_91">91</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Public Worship an Imperative Duty,</td><td class="tright"><a href="#Page_93">93</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Sin and Danger of neglecting it,</td><td class="tright"><a href="#Page_94">94</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Attend the stated Ministry of your Pastor,</td><td class="tright"><a href="#Page_95">95</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Be Punctual at Church,</td><td class="tright"><a href="#Page_96">96</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Go with Preparation of Heart,</td><td class="tright"><a href="#Page_96">96</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Deportment in the House of God,</td><td class="tright"><a href="#Page_97">97</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Singing. Prayer. Wandering Thoughts,</td><td class="tright"><a href="#Page_97">97</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Take heed how you hear,</td><td class="tright"><a href="#Page_98">98</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Ambassadors. The Check Book,</td><td class="tright"><a href="#Page_98">98</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Noble Bereans,</td><td class="tright"><a href="#Page_99">99</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Fault-Finding,</td><td class="tright"><a href="#Page_99">99</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Self-Application,</td><td class="tright"><a href="#Page_100">100</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Hearing for Others,</td><td class="tright"><a href="#Page_100">100</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Hear with a Prayerful Frame,</td><td class="tright"><a href="#Page_100">100</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Remember and Practise what you hear,</td><td class="tright"><a href="#Page_100">100</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Meetings for Social Prayer,</td><td class="tright"><a href="#Page_100">100</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Be governed by Principle,</td><td class="tright"><a href="#Page_101">101</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Female Prayer Meetings,</td><td class="tright"><a href="#Page_101">101</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Sabbath-school,</td><td class="tright"><a href="#Page_102">102</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Three Requisites,</td><td class="tright"><a href="#Page_102">102</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Hints on Sabbath-school Instruction,</td><td class="tright"><a href="#Page_103">103</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Skill in Teaching,</td><td class="tright"><a href="#Page_103">103</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Study the Juvenile Mind,</td><td class="tright"><a href="#Page_104">104</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Use Helps,</td><td class="tright"><a href="#Page_104">104</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Aim at drawing out the Minds of Children,</td><td class="tright"><a href="#Page_104">104</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Catechising,</td><td class="tright"><a href="#Page_105">105</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Dependence,</td><td class="tright"><a href="#Page_105">105</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Let your own Heart be affected,</td><td class="tright"><a href="#Page_105">105</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Personal Application,</td><td class="tright"><a href="#Page_105">105</a></td></tr><!-- Page xi -->
+<tr><td class="tleft ind" colspan="2">Earnestly seek God's Blessing,</td><td class="tright"><a href="#Page_106">106</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Private Sabbath Duties,</td><td class="tright"><a href="#Page_106">106</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Spend much Time in your Closet,</td><td class="tright"><a href="#Page_107">107</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Spend none in seeking Ease or Pleasure,</td><td class="tright"><a href="#Page_107">107</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Watch over your Thoughts,</td><td class="tright"><a href="#Page_107">107</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Set a Guard over your Lips,</td><td class="tright"><a href="#Page_108">108</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER IX.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Meditation</i>,</td><td class="tright"><a href="#Page_108">108</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">Its Importance,</td><td class="tright"><a href="#Page_109">109</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">Time and Manner of,</td><td class="tright"><a href="#Page_109">109</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">Subjects of Meditation,</td><td class="tright"><a href="#Page_111">111</a></td></tr>
+
+<tr><td colspan="3"><h4 class="gap">SUBJECTS PROPOSED AND ARRANGED.</h4></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>I. Character and Attributes of God</i>,</td><td class="tright"><a href="#Page_112">112</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">Self Existence,</td><td class="tright"><a href="#Page_112">112</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">Eternity and Immortality,</td><td class="tright"><a href="#Page_112">112</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">Omnipresence and Omniscience,</td><td class="tright"><a href="#Page_113">113</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">Omnipotence and Independence,</td><td class="tright"><a href="#Page_113">113</a></td></tr>
+<tr><td class="tsubin">5.</td><td class="tleft">Benevolence,</td><td class="tright"><a href="#Page_114">114</a></td></tr>
+<tr><td class="tsubin">6.</td><td class="tleft">Justice,</td><td class="tright"><a href="#Page_114">114</a></td></tr>
+<tr><td class="tsubin">7.</td><td class="tleft">Truth,</td><td class="tright"><a href="#Page_115">115</a></td></tr>
+<tr><td class="tsubin">8.</td><td class="tleft">Mercy,</td><td class="tright"><a href="#Page_116">116</a></td></tr>
+<tr><td class="tsubin">9.</td><td class="tleft">Wisdom,</td><td class="tright"><a href="#Page_116">116</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>II. Doctrines</i>,</td><td class="tright"><a href="#Page_117">117</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">Decrees of God,</td><td class="tright"><a href="#Page_117">117</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">Sovereignty of God,</td><td class="tright"><a href="#Page_118">118</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">Human Depravity,</td><td class="tright"><a href="#Page_118">118</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">Regeneration,</td><td class="tright"><a href="#Page_119">119</a></td></tr>
+<tr><td class="tsubin">5.</td><td class="tleft">Condition of Fallen Man,</td><td class="tright"><a href="#Page_119">119</a></td></tr>
+<tr><td class="tsubin">6.</td><td class="tleft">Plan of Redemption,</td><td class="tright"><a href="#Page_119">119</a></td></tr>
+<tr><td class="tsubin">7.</td><td class="tleft">Justification,</td><td class="tright"><a href="#Page_119">119</a></td></tr>
+<tr><td class="tsubin">8.</td><td class="tleft">Adoption,</td><td class="tright"><a href="#Page_120">120</a></td></tr>
+<tr><td class="tsubin">9.</td><td class="tleft">Sanctification,</td><td class="tright"><a href="#Page_120">120</a></td></tr>
+<tr><td class="tsubin">10.</td><td class="tleft">Death,</td><td class="tright"><a href="#Page_120">120</a></td></tr>
+<tr><td class="tsubin">11.</td><td class="tleft">Heaven,</td><td class="tright"><a href="#Page_121">121</a></td></tr>
+<tr><td class="tsubin">12.</td><td class="tleft">The Resurrection,</td><td class="tright"><a href="#Page_121">121</a></td></tr>
+<tr><td class="tsubin">13.</td><td class="tleft">The Judgment,</td><td class="tright"><a href="#Page_121">121</a></td></tr>
+<tr><td class="tsubin">14.</td><td class="tleft">The World of Woe,</td><td class="tright"><a href="#Page_122">122</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>III. Character of Christ</i>,</td><td class="tright"><a href="#Page_122">122</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>IV. Names and Offices of Christ</i>,</td><td class="tright"><a href="#Page_124">124</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">Saviour,</td><td class="tright"><a href="#Page_124">124</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">Redeemer,</td><td class="tright"><a href="#Page_124">124</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">Prophet,</td><td class="tright"><a href="#Page_124">124</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">Priest,</td><td class="tright"><a href="#Page_124">124</a></td></tr>
+<tr><td class="tsubin">5.</td><td class="tleft">King,</td><td class="tright"><a href="#Page_124">124</a></td></tr>
+<tr><td class="tsubin">6.</td><td class="tleft">Mediator,</td><td class="tright"><a href="#Page_125">125</a></td></tr>
+<tr><td class="tsubin">7.</td><td class="tleft">Advocate, and Intercessor,</td><td class="tright"><a href="#Page_125">125</a></td></tr>
+<tr><td class="tsubin">8.</td><td class="tleft">Friend,</td><td class="tright"><a href="#Page_126">126</a></td></tr><!-- Page xii -->
+<tr><td class="tsubin">9.</td><td class="tleft">Elder Brother,</td><td class="tright"><a href="#Page_126">126</a></td></tr>
+<tr><td class="tsubin">10.</td><td class="tleft">Husband,</td><td class="tright"><a href="#Page_126">126</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>V. The Christian Graces</i>,</td><td class="tright"><a href="#Page_126">126</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">Faith,</td><td class="tright"><a href="#Page_126">126</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">Hope,</td><td class="tright"><a href="#Page_126">126</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">Charity or Love,</td><td class="tright"><a href="#Page_127">127</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">Joy,</td><td class="tright"><a href="#Page_127">127</a></td></tr>
+<tr><td class="tsubin">5.</td><td class="tleft">Peace,</td><td class="tright"><a href="#Page_127">127</a></td></tr>
+<tr><td class="tsubin">6.</td><td class="tleft">Brotherly Kindness,</td><td class="tright"><a href="#Page_127">127</a></td></tr>
+<tr><td class="tsubin">7.</td><td class="tleft">Humility,</td><td class="tright"><a href="#Page_127">127</a></td></tr>
+<tr><td class="tsubin">8.</td><td class="tleft">Patience,</td><td class="tright"><a href="#Page_127">127</a></td></tr>
+<tr><td class="tsubin">9.</td><td class="tleft">Long-suffering,</td><td class="tright"><a href="#Page_128">128</a></td></tr>
+<tr><td class="tsubin">10.</td><td class="tleft">A Forgiving Temper,</td><td class="tright"><a href="#Page_128">128</a></td></tr>
+<tr><td class="tsubin">11.</td><td class="tleft">Meekness,</td><td class="tright"><a href="#Page_128">128</a></td></tr>
+<tr><td class="tsubin">12.</td><td class="tleft">Gentleness,</td><td class="tright"><a href="#Page_128">128</a></td></tr>
+<tr><td class="tsubin">13.</td><td class="tleft">Temperance,</td><td class="tright"><a href="#Page_128">128</a></td></tr>
+<tr><td class="tsubin">14.</td><td class="tleft">Virtue or Moral Courage,</td><td class="tright"><a href="#Page_128">128</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER X.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>The Preservation of Health</i>,</td><td class="tright"><a href="#Page_129">129</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Connection of Health and Usefulness,</td><td class="tright"><a href="#Page_129">129</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Duty of Preserving Health,</td><td class="tright"><a href="#Page_130">130</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Physiology. Habits,</td><td class="tright"><a href="#Page_131">131</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Influence of Ladies,</td><td class="tright"><a href="#Page_131">131</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>Rules for Preserving Health</i>,</td><td class="tright"><a href="#Page_131">131</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">Make Conscience of it,</td><td class="tright"><a href="#Page_131">131</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">Be Cheerful,</td><td class="tright"><a href="#Page_132">132</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">Be Regular in your Habits,</td><td class="tright"><a href="#Page_133">133</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">Exercise,</td><td class="tright"><a href="#Page_134">134</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Delicate Training of Young Ladies,</td><td class="tright"><a href="#Page_135">135</a></td></tr>
+<tr><td class="tsubin">5.</td><td class="tleft">Practise frequent Ablutions,</td><td class="tright"><a href="#Page_135">135</a></td></tr>
+<tr><td class="tsubin">6.</td><td class="tleft">Pay Attention to the Quantity and Quality of Food,</td><td class="tright"><a href="#Page_136">136</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Effects of bad or excessive Diet,</td><td class="tright"><a href="#Page_137">137</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">How to glorify God in Eating and Drinking,</td><td class="tright"><a href="#Page_138">138</a></td></tr>
+<tr><td class="tsubin">7.</td><td class="tleft">Taking Medicine,</td><td class="tright"><a href="#Page_139">139</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER XI.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Mental Cultivation. Reading</i>,</td><td class="tright"><a href="#Page_141">141</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Object of Education,</td><td class="tright"><a href="#Page_141">141</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Written Exercises,</td><td class="tright"><a href="#Page_142">142</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Discipline. Perseverance,</td><td class="tright"><a href="#Page_143">143</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Reading,</td><td class="tright"><a href="#Page_144">144</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Hints on Reading History,</td><td class="tright"><a href="#Page_144">144</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Biography,</td><td class="tright"><a href="#Page_147">147</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Doctrinal and Miscellaneous Reading,</td><td class="tright"><a href="#Page_148">148</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Newspapers and Periodicals,</td><td class="tright"><a href="#Page_148">148</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Light Reading. English Classics,</td><td class="tright"><a href="#Page_150">150</a></td></tr>
+<!-- Page xiii -->
+
+<tr><td colspan="3"><h3 class="gap">LETTER XII.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Improvement of Time. Present Obligation</i>,</td><td class="tright"><a href="#Page_151">151</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Value of Moments,</td><td class="tright"><a href="#Page_151">151</a></td></tr>
+<tr><td class="tleft ind" colspan="2">How to redeem Time,</td><td class="tright"><a href="#Page_152">152</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Systematic Arrangements,</td><td class="tright"><a href="#Page_153">153</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Motives for being Systematic,</td><td class="tright"><a href="#Page_153">153</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Nature of Obligation,</td><td class="tright"><a href="#Page_154">154</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER XIII.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Christian Activity</i>,</td><td class="tright"><a href="#Page_156">156</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Female Influence,</td><td class="tright"><a href="#Page_156">156</a></td></tr>
+<tr><td class="tleft ind" colspan="2">May be felt in the Bible Society,</td><td class="tright"><a href="#Page_156">156</a></td></tr>
+<tr><td class="tleft ind" colspan="2">In the Tract Society,</td><td class="tright"><a href="#Page_158">158</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Monthly Tract Distribution,</td><td class="tright"><a href="#Page_158">158</a></td></tr>
+<tr><td class="tleft ind" colspan="2">The Missionary Cause,</td><td class="tright"><a href="#Page_159">159</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Influence in Behalf of the Poor,</td><td class="tright"><a href="#Page_160">160</a></td></tr>
+<tr><td class="tleft ind" colspan="2">A Plea for the Poor,</td><td class="tright"><a href="#Page_161">161</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Example of Christ,</td><td class="tright"><a href="#Page_162">162</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Temperance,</td><td class="tright"><a href="#Page_163">163</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Interest of Females in the Subject,</td><td class="tright"><a href="#Page_163">163</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Conversation,</td><td class="tright"><a href="#Page_164">164</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Influence in bringing People under the Sound of the Gospel,</td><td class="tright"><a href="#Page_164">164</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Influence directly on the Impenitent,</td><td class="tright"><a href="#Page_164">164</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>The Duty enjoined</i>,</td><td class="tright"><a href="#Page_164">164</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">By the Example of Christ,</td><td class="tright"><a href="#Page_165">165</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">By Love to God,</td><td class="tright"><a href="#Page_165">165</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">By Love to our Neighbor,</td><td class="tright"><a href="#Page_165">165</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">By the Injunctions of Scripture,</td><td class="tright"><a href="#Page_166">166</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Facts,</td><td class="tright"><a href="#Page_168">168</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Wonderful Influence exerted by one Woman,</td><td class="tright"><a href="#Page_169">169</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>Cautions</i>,</td><td class="tright"><a href="#Page_172">172</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">Avoid Ostentation,</td><td class="tright"><a href="#Page_172">172</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">Prudence and Discretion,</td><td class="tright"><a href="#Page_172">172</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">Be Resolute and Persevering,</td><td class="tright"><a href="#Page_173">173</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">Be much in Prayer,</td><td class="tright"><a href="#Page_173">173</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER XIV.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Dress</i>,</td><td class="tright"><a href="#Page_174">174</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Design of Dress,</td><td class="tright"><a href="#Page_174">174</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Things to be observed,</td><td class="tright"><a href="#Page_175">175</a></td></tr>
+<tr><td class="tsubin">1.</td><td class="tleft">All you have is the Lord's,</td><td class="tright"><a href="#Page_175">175</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">Your Time is the Lord's,</td><td class="tright"><a href="#Page_176">176</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">Personal Appearance,</td><td class="tright"><a href="#Page_177">177</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Influence of Christianity,</td><td class="tright"><a href="#Page_177">177</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">Regard to Health,</td><td class="tright"><a href="#Page_178">178</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Compression of the Chest,</td><td class="tright"><a href="#Page_178">178</a></td></tr>
+<tr><td class="tsubin">5.</td><td class="tleft">Do not make too much of it,</td><td class="tright"><a href="#Page_179">179</a></td></tr>
+<!-- Page xiv -->
+
+<tr><td colspan="3"><h3 class="gap">LETTER XV.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Social and Relative Duties</i>,</td><td class="tright"><a href="#Page_180">180</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">The Family Relation,</td><td class="tright"><a href="#Page_180">180</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Household Law,</td><td class="tright"><a href="#Page_181">181</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>Rules</i>,</td><td class="tright"><a href="#Page_183">183</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">In Relation to the Family,</td><td class="tright"><a href="#Page_183">183</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">To the Church,</td><td class="tright"><a href="#Page_184">184</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">To Society in general,</td><td class="tright"><a href="#Page_186">186</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">Visiting,</td><td class="tright"><a href="#Page_187">187</a></td></tr>
+<tr><td class="tsubin">5.</td><td class="tleft">Worldly Society,</td><td class="tright"><a href="#Page_188">188</a></td></tr>
+<tr><td class="tsubin">6.</td><td class="tleft">Conversation,</td><td class="tright"><a href="#Page_188">188</a></td></tr>
+<tr><td class="tsubin">7.</td><td class="tleft">Discussion of Absent Characters,</td><td class="tright"><a href="#Page_189">189</a></td></tr>
+<tr><td class="tsubin">8.</td><td class="tleft">Speaking of one's self,</td><td class="tright"><a href="#Page_191">191</a></td></tr>
+<tr><td class="tsubin">9.</td><td class="tleft">A Suspicious Disposition,</td><td class="tright"><a href="#Page_191">191</a></td></tr>
+<tr><td class="tsubin">10.</td><td class="tleft">Intimate Friendships,</td><td class="tright"><a href="#Page_192">192</a></td></tr>
+<tr><td class="tsubin">11.</td><td class="tleft">Before going into Company, visit your Closet,</td><td class="tright"><a href="#Page_192">192</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER XVI.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Charity</i>,</td><td class="tright"><a href="#Page_193">193</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">General Description of,</td><td class="tright"><a href="#Page_193">193</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Long Suffering,</td><td class="tright"><a href="#Page_194">194</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Kindness,</td><td class="tright"><a href="#Page_194">194</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Envy,</td><td class="tright"><a href="#Page_196">196</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Self-Conceit,</td><td class="tright"><a href="#Page_197">197</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Description of a Self-conceited Person,</td><td class="tright"><a href="#Page_197">197</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Self-conceited Confidence not Independence of Mind,</td><td class="tright"><a href="#Page_198">198</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Unseemliness,</td><td class="tright"><a href="#Page_199">199</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Forwardness,</td><td class="tright"><a href="#Page_199">199</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Impertinence,</td><td class="tright"><a href="#Page_200">200</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Taking the Lead in Conversation,</td><td class="tright"><a href="#Page_200">200</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Fierce Contention for Rights,</td><td class="tright"><a href="#Page_201">201</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Rudeness, Grossness,</td><td class="tright"><a href="#Page_201">201</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Disinterestedness,</td><td class="tright"><a href="#Page_201">201</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Selfishness,</td><td class="tright"><a href="#Page_201">201</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Churlishness,</td><td class="tright"><a href="#Page_203">203</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Good Nature,</td><td class="tright"><a href="#Page_203">203</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Jealousy,</td><td class="tright"><a href="#Page_204">204</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Fault Finding,</td><td class="tright"><a href="#Page_205">205</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Telling others their Faults,</td><td class="tright"><a href="#Page_206">206</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Christian Watch not Espionage,</td><td class="tright"><a href="#Page_206">206</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Effects of Ruminating upon the Faults of Others,</td><td class="tright"><a href="#Page_206">206</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Sours the Temper and leads to Misanthropy,</td><td class="tright"><a href="#Page_206">206</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Charitable Joy,</td><td class="tright"><a href="#Page_206">206</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Censoriousness, a Mark of an Impenitent Heart,</td><td class="tright"><a href="#Page_207">207</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Apostates, before their Fall, noted far Censoriousness,</td><td class="tright"><a href="#Page_208">208</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Humble Christians not Censorious,</td><td class="tright"><a href="#Page_209">209</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Duty of Rejoicing in the Goodness of Others,</td><td class="tright"><a href="#Page_210">210</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Charity, positively,</td><td class="tright"><a href="#Page_211">211</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Charity beareth all Things,</td><td class="tright"><a href="#Page_211">211</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Believeth all Things,</td><td class="tright"><a href="#Page_212">212</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Endureth all Things,</td><td class="tright"><a href="#Page_212">212</a></td></tr>
+<!-- Page xv -->
+
+<tr><td colspan="3"><h3 class="gap">LETTER XVII.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Harmony of Christian Character</i>,</td><td class="tright"><a href="#Page_214">214</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Harmony of Sounds, Colors, and Proportions, delights the Senses,</td><td class="tright"><a href="#Page_214">214</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Harmonious Development of the Christian Graces,</td><td class="tright"><a href="#Page_215">215</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Effects of the Disproportionate Development of Character,</td><td class="tright"><a href="#Page_217">217</a></td></tr>
+<tr><td class="tleft ind" colspan="2">How Young Christiana fall into this Error,</td><td class="tright"><a href="#Page_218">218</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER XVIII.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Marriage</i>,</td><td class="tright"><a href="#Page_220">220</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Marriage Desirable,</td><td class="tright"><a href="#Page_220">220</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Marriage not Indispensable,</td><td class="tright"><a href="#Page_221">221</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>Qualifications Indispensable in a Companion for Life</i>,</td><td class="tright"><a href="#Page_222">222</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">Piety,</td><td class="tright"><a href="#Page_222">222</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">An Amiable Disposition,</td><td class="tright"><a href="#Page_224">224</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">A Well-cultivated Mind,</td><td class="tright"><a href="#Page_224">224</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">Congeniality of Sentiment and of Feeling,</td><td class="tright"><a href="#Page_225">225</a></td></tr>
+<tr><td class="tsubin">5.</td><td class="tleft">Energy of Character,</td><td class="tright"><a href="#Page_225">225</a></td></tr>
+<tr><td class="tsubin">6.</td><td class="tleft">Suitableness of Age,</td><td class="tright"><a href="#Page_226">226</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>Qualifications Desirable</i>,</td><td class="tright"><a href="#Page_226">226</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">A Sound Body,</td><td class="tright"><a href="#Page_226">226</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">Refinement of Manners,</td><td class="tright"><a href="#Page_226">226</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">A Sound Judgment,</td><td class="tright"><a href="#Page_227">227</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">Prudence,</td><td class="tright"><a href="#Page_227">227</a></td></tr>
+<tr><td class="tsubin">5.</td><td class="tleft">Similarity of Religious Sentiment and Profession,</td><td class="tright"><a href="#Page_227">227</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Treatment of Gentlemen,</td><td class="tright"><a href="#Page_228">228</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">A Peculiar Affection necessary,</td><td class="tright"><a href="#Page_229">229</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Social Intercourse with Gentlemen,</td><td class="tright"><a href="#Page_229">229</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">General Remarks,</td><td class="tright"><a href="#Page_230">230</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER XIX.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Submission</i>&mdash;<i>Contentment</i>&mdash;<i>Dependence</i>,</td><td class="tright"><a href="#Page_233">233</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">The Hand of God in all Things,</td><td class="tright"><a href="#Page_233">233</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Comforting Considerations,</td><td class="tright"><a href="#Page_235">235</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Supply of Temporal Wants,</td><td class="tright"><a href="#Page_236">236</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Duty of Contentment,</td><td class="tright"><a href="#Page_237">237</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">LETTER XX.</h3></td></tr>
+
+<tr><td class="tleft" colspan="2"><i>Self-Examination</i>,</td><td class="tright"><a href="#Page_238">238</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">Danger of Neglecting it,</td><td class="tright"><a href="#Page_238">238</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Assurance Attainable,</td><td class="tright"><a href="#Page_239">239</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Witness of the Spirit,</td><td class="tright"><a href="#Page_239">239</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>Objects</i>,</td><td class="tright"><a href="#Page_241">241</a></td></tr>
+
+<tr><td class="tsubin">1.</td><td class="tleft">To discover Sin,</td><td class="tright"><a href="#Page_241">241</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Questions for Saturday Evening,</td><td class="tright"><a href="#Page_243">243</a></td></tr>
+<tr><td class="tleft ind" colspan="2">&nbsp;&nbsp;&nbsp;&nbsp;"&nbsp;&nbsp;&nbsp;&nbsp;for Sabbath Evening,</td><td class="tright"><a href="#Page_244">244</a></td></tr><!-- Page xvi -->
+<tr><td class="tleft ind" colspan="2">Questions for every Evening,&mdash;(several sets,)</td><td class="tright"><a href="#Page_245">245</a></td></tr>
+<tr><td class="tleft ind" colspan="2">(1.) When Time is limited,</td><td class="tright"><a href="#Page_245">245</a></td></tr>
+<tr><td class="tleft ind" colspan="2">(2.) For Ordinary Occasions,</td><td class="tright"><a href="#Page_246">246</a></td></tr>
+<tr><td class="tleft ind" colspan="2">(3.) Dr. Doddridge's Questions,</td><td class="tright"><a href="#Page_247">247</a></td></tr>
+<tr><td class="tleft ind" colspan="2">(4.) When you have more Time than usual,</td><td class="tright"><a href="#Page_248">248</a></td></tr>
+<tr><td class="tsubin">2.</td><td class="tleft">To ascertain why Prayer is not answered,</td><td class="tright"><a href="#Page_251">251</a></td></tr>
+<tr><td class="tsubin">3.</td><td class="tleft">As to the Cause of Afflictions,</td><td class="tright"><a href="#Page_253">253</a></td></tr>
+<tr><td class="tsubin">4.</td><td class="tleft">Whether we are Christians,</td><td class="tright"><a href="#Page_253">253</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>Am I a Christian</i>?&mdash;Questions,</td><td class="tright"><a href="#Page_255">255</a></td></tr>
+
+<tr><td class="tleft ind" colspan="2">(1.) As to Views of Sin,</td><td class="tright"><a href="#Page_255">255</a></td></tr>
+<tr><td class="tleft ind" colspan="2">(2.) Of the Government of God,</td><td class="tright"><a href="#Page_256">256</a></td></tr>
+<tr><td class="tleft ind" colspan="2">(3.) Faith in Christ,</td><td class="tright"><a href="#Page_257">257</a></td></tr>
+<tr><td class="tleft ind" colspan="2">(4.) Love to God,</td><td class="tright"><a href="#Page_258">258</a></td></tr>
+<tr><td class="tleft ind" colspan="2">(5.) Christian Character in General,</td><td class="tright"><a href="#Page_260">260</a></td></tr>
+<tr><td class="tsubin">5.</td><td class="tleft">Preparation for the Lord's Table,</td><td class="tright"><a href="#Page_262">262</a></td></tr>
+<tr><td class="tleft ind" colspan="2">Questions,</td><td class="tright"><a href="#Page_262">262</a></td></tr>
+
+<tr class="tm"><td class="tleft" colspan="2"><i>Conclusion</i>,</td><td class="tright"><a href="#Page_264">264</a></td></tr>
+
+
+<tr><td colspan="3"><h3 class="gap">APPENDIX.</h3></td></tr>
+
+<tr><td>&nbsp;</td><td class="tleft">A Course of Reading,</td><td class="tright"><a href="#Page_267">267</a></td></tr>
+<tr><td class="tsubin">I.</td><td class="tleft">Sacred History,</td><td class="tright"><a href="#Page_267">267</a></td></tr>
+<tr><td>&nbsp;</td><td class="tleft">Profane History,</td><td class="tright"><a href="#Page_267">267</a></td></tr>
+<tr><td class="tsubin">II.</td><td class="tleft">Christian Doctrine,</td><td class="tright"><a href="#Page_268">268</a></td></tr>
+<tr><td class="tsubin">III.</td><td class="tleft">Biography,</td><td class="tright"><a href="#Page_268">268</a></td></tr>
+<tr><td class="tsubin">IV.</td><td class="tleft">Miscellaneous,</td><td class="tright"><a href="#Page_268">268</a></td></tr>
+</table>
+
+
+<hr style="width: 30%;" />
+
+<h2>LETTERS, &amp;c.</h2>
+
+<p><span class="pagenum noind"><a name="Page_17" id="Page_17">{17}</a></span></p>
+
+
+<h2 class="biggap">LETTER I.</h2>
+
+<h3><i>The Christian's Mark.</i></h3>
+
+<div class="blockquot"><p>"Forgetting those things which are behind,
+and reaching forth unto those things which
+are before, I <i>press</i> towards the mark for
+the prize of the high calling of God in
+Christ Jesus."&mdash;<span class="smcap">Phil</span>. 3:13, 14.</p></div>
+
+
+<p class="noind"><span class="smcap">My Dear Sister</span>,</p>
+
+<p>Ever since the death of our dear mother, I have felt a deep interest in
+your welfare. And your being left, while young, in a measure dependent
+upon me, has increased my affection for you. You have now left my roof,
+to sojourn among strangers. You have little knowledge of the world, and
+your religious experience has been short. I trust, therefore, you will
+cordially receive a few hints from one whose fraternal affection has
+been strengthened by many peculiar circumstances, and who, for many
+years, has not ceased to remember you in his prayers.</p>
+
+<p>Young Christians, when they first obtain peace and comfort in Christ,
+are prone to think the struggle over, the victory won. But nothing can
+be farther from the truth. They have but just enlisted under the banner
+of the great Captain of their salvation, in a warfare which will never
+cease till they shall have obtained the final victory over sin and
+death, and entered into the joy of their Lord. This mistake often leads
+them to be satisfied with what they have already <span class="pagenum noind"><a name="Page_18" id="Page_18">{18}</a></span>experienced, and to
+cease that constant inward strife and earnestness, which they exercised
+while under conviction, before they found "joy and peace in believing."
+They see such a heavenly sweetness in divine things, that they think it
+impossible they should "lose the relish all their days." This begets
+self-confidence, and they trust in their own strength to keep where they
+are, instead of eagerly pressing forward, in the strength of Christ,
+after higher attainments. The consequence is, they soon lose their
+lively sense of divine things, backslide from God, and become cold and
+barren in their religious affections. A little child, when it first
+begins to walk, is safe while it keeps hold of the hand of its mother,
+or faithful nurse. But, when it begins to feel confident of its own
+strength, and lets go its hold, it soon totters and falls. So with the
+Christian. He is safe while he keeps a firm hold of Christ's hand. But
+the moment he attempts to walk alone, he stumbles and falls.</p>
+
+<p>The Scriptures represent the grace of God in the heart, as a growing
+principle. It is compared to a mustard-seed, which is the least of all
+seeds. But, when it springs up, it rises and spreads its branches, till
+it becomes the greatest of all herbs. The beauty and appropriateness of
+this figure will not be appreciated, unless we take into consideration
+the luxuriant growth of plants in Eastern countries. The Jews have a
+fable of a mustard-tree whose branches were so extensive as to cover a
+tent. There are two things that no one would expect to see, in the
+growth of such a plant: (1.) To spring at once into full maturity. (2.)
+To become stationary in its growth, before it arrives at maturity. If it
+ceases to grow, it must wither away and die.</p>
+
+<p>The spiritual reign of Christ in the heart is also compared to a <i>little
+leaven</i>, which a woman took and hid in three measures of meal, till the
+whole was leavened. It was so little at first that it was said to be
+<i>hid</i>. It could not be seen. So grace, when first implanted in the
+heart, is often so little in degree, and <span class="pagenum noind"><a name="Page_19" id="Page_19">{19}</a></span>so much buried up in remaining
+corruption, that it can scarcely be discovered at all. But the moment
+the leaven begins to work, it increases without ceasing, till the whole
+is leavened.</p>
+
+<p>Again; Christ says, "the water that I shall give him shall be <i>in him</i> a
+well of water, <i>springing up into everlasting life</i>." When these words
+were uttered, our Lord was sitting upon a deep well, in conversation
+with the woman of Samaria. As his custom was, he drew instruction from
+the objects around him. He directed her attention away from the water
+which can only quench animal thirst, to that living water which
+refreshes the soul. But she, not understanding him, wished to know how
+he could obtain <i>living water</i> from a deep well, without anything to
+draw with. In order to show the superiority of the water of life, he
+told her that those who drank it should have it <i>in them</i>, constantly
+springing up of itself, as if the waters of the well should rise up and
+overflow, without being drawn. The very idea of a <i>living spring</i> seems
+to cut off the hope of backsliders. You remember the cold spring that
+used to flow from the rock, before our father's door. The severest
+drought never affected it, and in the coldest season of a northern
+winter it was never frozen. Oft, as I rose in the morning, when the
+chilling blasts whistled around our dwelling, and everything seemed
+sealed up with perpetual frost, the ice and snow would be smoking around
+the spring. Thus, like a steady stream, let your graces flow, unaffected
+by the drought or barrenness of others, melting the icy hearts around
+you.</p>
+
+<p>This "<i>living water</i>," in the soul, is intended to represent the
+indwelling of the Holy Spirit. In the new birth, there is formed a holy
+union between the Spirit of God and the faculties of the soul, so that
+every correct feeling, with every good act, is produced by the Holy
+Spirit acting in unison with those faculties. Hence, our bodies are
+called the temple of the Holy Ghost, and he is said to dwell in us. What
+<span class="pagenum noind"><a name="Page_20" id="Page_20">{20}</a></span>a solemn truth! What holy fear and carefulness ought we to feel
+continually; and how softly should we walk before the Lord of Hosts!</p>
+
+<p>"The righteous," says David, "shall flourish like a palm-tree; he shall
+<i>grow</i> like a cedar in Lebanon." But if the cedar should cease to grow
+as soon as it springs up, it would never become a tree. It must wither
+and die.&mdash;Again; it is said, "Ye shall <i>go forth and grow up as calves
+of the stall</i>." A healthy calf, that is fed in the stall, cannot but
+grow and thrive. And surely the Lord has furnished us, in his holy word,
+abundant food for our spiritual growth and nourishment. If the calf is
+diseased, or if he refuses to eat, he will pine away and die; and so
+with us. The apostle Paul speaks of <i>growing up</i> into Christ, in all
+things; and of <i>increasing</i> in the knowledge of God. By this he
+evidently means, that experimental knowledge of God in our hearts, by
+which we are changed into his image. The apostle Peter exhorts us to
+"<i>grow</i> in the grace, and in the knowledge of our Lord and Saviour Jesus
+Christ." Again, he directs us to feed upon the sincere and simple truths
+of the gospel, as the infant is nourished by its mother's milk, and to
+<i>grow</i> thereby. As conversion is called being "born again," the young
+convert is very properly compared to a "new-born babe." As a babe is
+least when first born, so the Christian, when first converted, has the
+least grace; unless, indeed, he becomes diseased, and pines away, like a
+sickly infant. And such is truly the deplorable case of the backslider.</p>
+
+<p>The motives which urge us to seek and maintain an elevated standard of
+piety are the highest that can be presented to our minds. <i>The glory of
+God requires it.</i> This is the greatest possible good. It is the
+manifestation of the divine perfections to his intelligent creatures.
+This manifestation is made by discovering to them his works of creation,
+providence, and grace, and by impressing his moral image upon their
+hearts. In this their happiness consists. In promoting his own glory,
+therefore, God exercises the highest degree of <span class="pagenum noind"><a name="Page_21" id="Page_21">{21}</a></span>disinterested
+benevolence. Nothing can add to his happiness; nothing can diminish it.
+If the whole creation were blotted out, and God were the only Being in
+the universe, he would still be perfectly glorious and happy in himself.
+There can be, therefore, no selfishness in his desiring his own glory.
+It is the good of the creature alone that is promoted by it. A desire
+to glorify God must, then, be the ruling principle of all your conduct,
+the moving spring of all your actions. But how is the glory of God
+promoted by your growth in grace?</p>
+
+<p>1. It is manifested to yourself, by impressing his image upon your
+heart; and by giving you a spiritual discovery of the excellence, purity
+and loveliness, of his moral character.</p>
+
+<p>2. It is manifested to others, so far as you maintain a holy life and
+conversation; for thereby the moral image of Christ is exhibited. The
+glory of Christ is manifested by the holy walk of his people, just as
+the glory of the sun appears by the reflected light of the moon.</p>
+
+<p>3. The glory of God is promoted by making others acquainted with the
+exhaustless riches of free grace, and bringing them to Christ; for, by
+that means, they receive spiritual light to behold the beauty and glory
+of the divine perfections, and his image is stamped upon their souls.
+But your usefulness in this respect depends mainly upon the measure of
+grace you have in your own heart. The reason why many Christians do so
+little good in the world is, that they have so little piety. If you
+would be eminently useful, you must be eminently holy.</p>
+
+<p>But, you may ask, "What is the standard at which I must aim?" I answer:
+The law of God is the only true standard of moral excellence; and you
+have the pattern of that law carried out in action, in the perfect life
+of our blessed Lord and Master. No standard short of this will answer
+the requirements of the word of God. "He that abideth in him, ought
+himself also so to walk, <span class="lowercase">EVEN AS HE WALKED</span>." All that we fall
+<span class="pagenum noind"><a name="Page_22" id="Page_22">{22}</a></span>short of this is <i>sin</i>. There is no want of ability in the case, but
+what arises from our own voluntary wickedness of heart. Christ says that
+he came not to <i>destroy</i> the law, but to fulfil it. "We are not released
+from the <i>obligation</i> of perfect obedience; though grace has taken away
+the <i>necessity</i> of such obedience as the ground of our acceptance with
+God." The law is not made void, but established, by grace. We cannot be
+<i>saved</i> by our obedience; because we have already broken the law, and we
+cannot mend it. But, while we trust alone in Christ, independent of
+anything in ourselves, for justification before God, the signs or
+evidences of our faith must be found within us. There must be a new and
+holy principle in our hearts; and just as far as this principle
+prevails, so far it will show itself in obedience to the law of God.
+There is no resting-place, in the agonizing conflict, till we are "<i>holy
+as God is holy</i>." I do not say that Christians ever do become perfectly
+holy in this life. The contrary appears, from the testimony both of
+Scripture and experience, to be the universal fact. But this is the
+measure of obligation, and we should strive after it with all the
+earnestness of which we are capable.</p>
+
+<p>We must not settle down contented with our attainments, while one sin
+remains unsubdued in our hearts. The Scriptures are full of this
+doctrine. The apostle Paul expresses far more earnestness of desire
+after higher attainments in the divine life than is ever felt by such
+Christians as have only a feeble and glimmering hope of entering the
+abodes of the blessed. "If <i>by any means</i>," says he, "I might attain
+unto the resurrection of the dead;" or that state of perfect holiness
+which the saints will have attained at the resurrection. And the kind of
+effort which he put forth to obtain the object of his desires is most
+forcibly described in the passage quoted at the beginning of this
+letter. In view of this standard, you will be able to see, in some
+measure, the exceeding sinfulness of sin; and it will drive you more
+entirely out of yourself <span class="pagenum noind"><a name="Page_23" id="Page_23">{23}</a></span>to the cross of Christ. You will see the
+necessity of daily renewing your repentance, submission, and faith.</p>
+
+<p>You see, from what the apostle says of his own experience, that high
+spiritual attainments are not to be expected without great labor and
+strife. True piety is indeed the work of the Holy Spirit; but the fact
+that God works in us to will and to do of his good pleasure, is made the
+ground of Paul's exhortation to work out our own salvation with fear and
+trembling.</p>
+
+<p>The attainments of eminent saints are too generally looked upon as out
+of the reach of common Christians. They seem to think God is not willing
+to give all his children the same measure of grace. But he could not
+have said more than he has in his holy word, to convince them to the
+contrary. "Open thy mouth <i>wide</i>, and I will fill it." Our Lord
+repeatedly assures us that God is more willing to give good things to
+those that ask him, than earthly parents are to give good gifts to their
+children. And whoever will read the lives of such eminent Christians as
+Edwards, Whitefield, Brainerd, Martyn, Payson, Mrs. Edwards, Mrs.
+Anthony, Mrs. Huntington, James B. Taylor, and many others which might
+be mentioned,&mdash;and take notice of the means which they used, will not be
+surprised at their attainments. The Bible represents the Christian as in
+the constant exercise of holy affections; and we should never rest with
+anything short of this. Some of the persons I have mentioned did arrive
+at such a state of feeling. President Edwards enjoyed, for many years,
+the constant light of God's countenance, and habitual communion with
+him. And so did Mrs. Edwards, James B. Taylor, and many others.</p>
+
+<p>She, for a long time, enjoyed, as she said, "<span class="lowercase">THE RICHES OF FULL
+ASSURANCE</span>." She felt "an uninterrupted and entire resignation to
+God, with respect to health or sickness, ease or pain, life or death;
+and an entire resignation of the lives of her nearest earthly friends."
+She also felt a "sweet peace and serenity of soul, without a cloud to
+interrupt it; a continual <span class="pagenum noind"><a name="Page_24" id="Page_24">{24}</a></span>rejoicing in all the works of nature and
+Providence; a wonderful access to God by prayer, sensibly conversing
+with him, as much as if God were here on earth; frequent, plain,
+sensible, and immediate answers to prayer; all tears wiped away; all
+former troubles and sorrows of life forgotten, except sorrow for sin;
+doing everything for God's glory, with a continual and uninterrupted
+cheerfulness, peace, and joy." At the same time, she engaged in the
+common duties of life with great diligence, considering them as a part
+of the service of God; and, when done from this motive, she said they
+were as delightful as prayer itself. She also showed an "extreme anxiety
+to avoid every sin, and to discharge every moral obligation; she was
+most exemplary in the performance of every social and relative duty;
+exhibited great inoffensiveness of life and conversation; great
+meekness, benevolence, and gentleness of spirit; and avoided, with
+remarkable conscientiousness, all those things which she regarded as
+failings in her own character."</p>
+
+<p>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 will
+use the same means, you may attain the same end. In the early part of
+his Christian life, President Edwards says,&mdash;"I felt a <i>burning desire</i>
+to be, in everything, a <i>complete</i> Christian, and conformed to the
+blessed image of Christ. I had an eager thirsting after <i>progress</i> in
+these things, which put me upon pursuing and <i>pressing</i> after them. It
+was my <i>continual strife</i>, day and night, and constant inquiry, how I
+should <i>be</i> more holy, and <i>live</i> more holily, and more becoming a child
+of God, and a disciple of Christ. I now sought an increase of grace and
+holiness, and a holy life, with much more earnestness than ever I sought
+grace before I had it. I used to be continually examining myself, and
+studying and contriving for likely <i>ways and means</i>, how I should live
+holily, with far greater diligence and earnestness than ever I pursued
+anything in my life; yet, with too great a dependence on <span class="pagenum noind"><a name="Page_25" id="Page_25">{25}</a></span>my own
+strength&mdash;which afterwards proved a great damage to me." "Mrs. Edwards
+had been long in an uncommon manner growing in grace, and rising, by
+very <i>sensible degrees</i>, to higher love to God, weanedness to the world,
+and mastery over sin and temptation, through <i>great trials and
+conflicts</i>, and long-continued <i>struggling</i> and <i>fighting</i> with sin, and
+<i>earnest</i> and <i>constant prayer</i> and <i>labor</i> in religion, and engagedness
+of mind in the use of all means. This growth had been attended, not only
+with a great increase of religious affections, but with a most visible
+alteration of outward behavior; particularly in living above the world,
+and in a greater degree of steadfastness and strength in the way of duty
+and self-denial; maintaining the Christian conflict under temptations,
+and conquering, from time to time, under <i>great trials</i>; persisting in
+an unmoved, untouched calm and rest, under the <i>changes and accidents</i>
+of time, such as seasons of extreme pain and apparent hazard of
+immediate death."</p>
+
+<p>You will find accounts of similar trials and struggles in the lives of
+all eminent saints. This is what we may expect. It agrees with the
+Christian life, as described in God's word. It is "through much
+tribulation that we enter the kingdom of heaven." This is the way in
+which you must go, if you would ever enter there. You must make religion
+the great business of your life, to which everything else must give
+place. You must engage with your <i>whole soul</i> in the work, looking to
+the cross of Christ for strength against your spiritual enemies; and you
+will come off "conqueror at last," through him that hath loved us, and
+given himself for us.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_26" id="Page_26">{26}</a></span></p>
+
+<h2>LETTER II.</h2>
+
+
+<h3><i>The Importance of a thorough Knowledge of the Doctrines of
+Christianity&mdash;means of obtaining it.</i></h3>
+
+<div class="blockquot"><p>"Sanctify them through thy truth; thy word is
+truth."&mdash;John 17:17.</p></div>
+
+
+<p class="noind"><span class="smcap">My Dear Sister</span>,</p>
+
+<p>Some people are frightened at the idea of <i>Doctrine</i>, as though it were
+a mere abstraction, which has nothing to do with practical life. This
+notion is founded on a misapprehension not only of the meaning of the
+term, but of the connection of actions with established principles of
+the mind. The general signification of the word <i>doctrine</i> is, the
+principles upon which any system is founded. As applied to Christianity,
+it means <i>divine truth</i>; for this is the foundation upon which the
+Christian religion rests. Although the truths of God's Word are not
+reduced to a regular system in the Bible, yet, when brought together,
+they make the most beautiful and perfect of all systems. It is proper,
+therefore, that we should contemplate them <i>in a body</i>, as they appear
+with the most perfect symmetry, in the plan of God's moral government.
+There is a disposition, at the present day, to undervalue doctrinal
+knowledge. Many people think it of little consequence what they
+<i>believe</i>, if they are only <i>sincere</i>, and manifest much <i>feeling</i> on
+the subject of religion. But this is a ruinous mistake. There is a most
+intimate connection between faith and practice. Those principles which
+are believed and received into the heart govern and control our actions.
+The doctrines which God has revealed in his Word are the principles of
+his moral government. As we are the subjects of that government, it
+cannot be a matter of <span class="pagenum noind"><a name="Page_27" id="Page_27">{27}</a></span>small moment for us to understand, so far as we
+are capable, the principles upon which it is administered. If we mistake
+these principles, we may be found in open rebellion, while we think we
+are doing God service. For example: God commands us not to steal. But,
+if we do not <i>believe</i> that he has given this commandment, we shall feel
+under no obligation to <i>obey</i> it. And every truth which God has revealed
+is as intimately connected with practice as this, although the duty
+enjoined be, in itself considered, of less consequence. Christianity is
+called a spiritual building. "Ye are built up a spiritual <i>house</i>."
+"Whose <i>house</i> are we?" "We are God's <i>building</i>." Now the <i>foundation</i>
+and <i>frame-work</i> of this building are the doctrines or truths of the
+Bible. Some of these doctrines are called <i>fundamental</i> or <i>essential</i>,
+because they lie at the <i>foundation</i> of the whole building; and are so
+<i>essential</i> to it, that, if taken away, the whole would fall to the
+ground. These are, The Existence of God in three persons, Father, Son,
+and Holy Ghost; the Fall, and consequent Depravity of Man; the Atonement
+of Christ; Justification by faith in him alone, and the Office of the
+Holy Spirit in the work of Regeneration. If any <i>one</i> of these were
+taken away, it would overturn the whole building. These may, therefore,
+well be called the <i>foundation</i>. But you see there are other very
+important parts of a <i>frame</i> besides the foundation. So there are many
+other very important truths of Christianity, besides its essential
+doctrines. But some of these are of more consequence than others. If a
+<i>post</i> or a <i>beam</i> is taken away, the building is greatly marred and in
+danger of falling; yet, if well <i>covered</i>, it may still be a comfortable
+dwelling. Again, although a <i>brace</i> or a <i>pin</i> is of service to
+strengthen the building, yet either may be taken away without very
+serious injury. But a <i>frame</i> may be <i>complete</i> in all its parts, and
+yet be no building. Without a <i>covering</i>, it will not answer a single
+design of a house; and just in proportion as it is well covered, will it
+be a comfortable residence. Just so with Christianity. The <span class="pagenum noind"><a name="Page_28" id="Page_28">{28}</a></span>covering of
+the house is the work of the Holy Spirit in the heart, producing
+gracious affections, which manifest themselves in a holy life. But the
+covering of a house cannot exist without some kind of frame-work. So
+experimental and practical piety cannot exist without a belief of the
+principal doctrines of the gospel. The Holy Spirit operates upon the
+heart <i>through the truth</i>. He gives it a personal application; brings it
+home to the heart and conscience, and makes it effectual in changing the
+heart and life. "Sanctify them <i>through thy truth</i>: thy word is truth."
+"Of his own will begat he us, <i>with the word of truth</i>." "Seeing ye
+have purified your souls, in <i>obeying the truth through the Spirit</i>."
+"Being born again <i>by the word of God</i>." Thus, the agency of the Spirit
+is always acknowledged in connection with the truth. Any religious
+feeling or experience, therefore, which is not produced by the truth
+made effectual by the Holy Spirit, is not genuine. There is a kind of
+indefinite religious feeling, which many mistake for Christian
+experience. They <i>feel</i>, and perhaps deeply; but they know not <i>why</i>
+they feel. Such religious feeling is to be suspected as spurious. It may
+be the delusion of the devil. By persuading people to rest upon this
+spurious religious feeling, he accomplishes his purpose as well as if he
+had kept them in carnal security. And the clearer our views of truth,
+the more spiritual and holy will be our religious affections. Thus,
+godly sorrow arises from a sight of our own depravity, with a sense of
+the exceeding sinfulness of sin, as committed against a holy God, and
+against great light and mercy. Faith is produced by a spiritual view of
+the atonement of Christ, and of his infinite fulness as a complete and
+perfect Saviour. Love is excited by a discovery of the excellence of
+God's moral perfections. Holy fear and reverence arise from a sight of
+the majesty and glory of his natural attributes, and a sense of his
+presence. Joy may come from a sense of the infinite rectitude of his
+moral government; from the sight of the glory of God, in his works of
+providence <span class="pagenum noind"><a name="Page_29" id="Page_29">{29}</a></span>and grace; or from a general view of the beauty and
+excellence of divine truth. Comfort may be derived from evidence of the
+divine favor; and confidence, from an appropriation of God's promises to
+ourselves. And in many other ways, also, the Holy Spirit produces
+spiritual feelings through the instrumentality of the truth. But all
+religious feeling, produced by impulse, without any rational view of the
+truth, is to be suspected. It may be the work of Satan, who is very busy
+in counterfeiting religious experiences for those he wishes to deceive.
+Every religious affection has its counterfeit. Thus, sorrow may be
+produced by the fear of hell, without any sense of the evil of sin; a
+presumption of our own good estate may be mistaken for faith, and this
+will produce joy; we may exercise a carnal or selfish love to God,
+because we think he loves us, and has made us the objects of his special
+favor; and the promises of God, so far as they concern the personal good
+of the believer, may administer as much comfort to the hypocrite as to
+the real saint.</p>
+
+<p>How exceedingly important is it, then, that you should not only exercise
+a general belief of the great doctrines of the gospel, but that you
+should have a right apprehension of them. The <i>truth</i> is so necessary in
+the Christian warfare, that it is called the <i>sword of the Spirit</i>. But
+of what benefit is the sword to the soldier who knows not how to use it?
+The sword is used as much to ward off the blows of the enemy, as to
+attack him. But the novice, who should engage an enemy, without knowing
+the use of his weapon, would be thrust through in the first onset.
+Hence, the peculiar force of the prayer of our Lord, "Sanctify them
+through thy truth." It is by the use of the truth, as the "sword of the
+Spirit," in the Christian warfare, that the work of satisfaction is
+carried on.</p>
+
+<p>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 knowledge
+of the abstract doctrines of the Christian religion, and be no
+Christians. It is the practical and experimental application <span class="pagenum noind"><a name="Page_30" id="Page_30">{30}</a></span>of these
+doctrines to our own hearts and lives, that makes the building complete.
+Regard yourself as a subject of God's moral government, and the
+doctrines of the Bible as the laws of his kingdom; and you will feel
+such a personal interest in them, that you cannot rest in abstract
+speculation. Study these doctrines, that you may know how to live to the
+glory of God.</p>
+
+<p>I will now give you a few simple directions for obtaining a correct
+knowledge of the doctrines of the Bible.</p>
+
+<p>1. <i>Approach the subject with the spirit of a little child.</i> "As
+new-born babes desire the sincere milk of the word." "Except ye be
+converted and <i>become as little children</i>, ye shall not enter into the
+kingdom of heaven." A little child is always satisfied of the truth of
+what his father tells him. "My father says so," is reason enough for
+him. He does not say, "I will not believe it, because I cannot
+understand it." So it should be your first object to ascertain what the
+Bible teaches, and then submit to it with the confidence of a little
+child. You cannot expect fully to comprehend the ways of an infinite
+Being. You can see but a very small part of the system of his moral
+government. It cannot be strange, then, if you are unable to discover
+the reasonableness of every truth which he has revealed. Do not try to
+carry out difficult points beyond what is plainly taught in the
+Scriptures. God has revealed all that is necessary for us to know in
+this life. He knows best where to leave these subjects. If there were no
+difficulties in the truths revealed, there would be no trial of our
+faith. It is necessary that we should take some things upon trust. There
+are also some truths taught which we find it difficult to reconcile with
+others as plainly revealed. Be content to believe both, on the authority
+of God's word. He will reconcile them hereafter. "What I do, thou
+knowest not <i>now</i>, but thou shalt know hereafter." Let this
+consideration always satisfy you: "Even so, Father, for so it seemed
+good in <span class="pagenum noind"><a name="Page_31" id="Page_31">{31}</a></span>thy sight." I am the more particular on this point, as it is the
+place where error always begins. The setting up of feeble reason in
+opposition to the word of God, has been the foundation of all mistakes
+in religion. And, if we determine to be satisfied of the reasonableness
+of the truth before we believe it, and carry out the principle, we shall
+land in downright atheism. By this, I do not mean that any truth is
+unreasonable. It is not so. Divine truth is the perfection of reason.
+But there are some truths which may appear unreasonable, because we
+cannot see the whole of them. Thus, a fly, on the corner of a splendid
+edifice, cannot see the beauty and symmetry of the building. So far as
+his eye extends, it may appear to be sadly lacking in its proportions.
+Yet this is but a faint representation of the narrow views we have of
+God's moral government. There is, however, no truth which he has
+revealed, in relation to that government, that is more difficult to
+understand, than many things that philosophy has discovered in the
+natural world. Yet, even infidels do not think of disputing facts
+conclusively proved by philosophy, because they cannot understand them.
+It becomes us, then, with the deepest humility and self-abasement, to
+submit our reason to the word of God.</p>
+
+<p>2. <i>Avoid a controversial spirit.</i> Do not study for the sake of finding
+arguments to support your own opinions. Take the place of a sincere
+inquirer after truth, with a determination to embrace whatever you find
+supported by the word of God, however contrary it may be to your
+favorite notions. But when objections arise in your mind against any
+doctrine, do not suppose you have made some new discovery, and therefore
+reject it without farther inquiry. The same objections have perhaps
+occurred to the mind of every inquirer, on the same subject; and very
+probably they have often been satisfactorily answered by able writers.
+This is a common error of young inquirers. They are apt to think others
+take things upon trust, and that they are the only persons who have
+thought <span class="pagenum noind"><a name="Page_32" id="Page_32">{32}</a></span>of the difficulties which start up in their minds. But, when
+their reading becomes more extensive, they learn, with shame, that what
+appeared to them to be original thought, was only following an old,
+beaten track.</p>
+
+<p>3. <i>Use such helps as you can obtain.</i> Read carefully selected and
+judicious authors, on doctrinal subjects.<a name="FNanchor_A_1" id="FNanchor_A_1"></a><a href="#Footnote_A_1" class="fnanchor">[A]</a> The advantages arising from
+the perusal of other books than the Scriptures, to obtain doctrinal
+knowledge, are these: 1. You may profit by the experience of others. You
+see how the difficulties which arise in your own mind appeared to them,
+and how they solved them. 2. Much light may be thrown upon many
+difficult passages of Scripture, by an intimate acquaintance with the
+times and circumstances under which they were written; and men who
+undertake to write on these subjects generally search deeply into these
+things. 3. God has been pleased, in every age, to raise up men "<i>mighty
+in the Scriptures</i>." By the extraordinary powers of mind which he has
+given them, they may have clearer perceptions of divine truth than you
+are able to obtain by the exertion of your own faculties alone. You may
+also employ the sermons which you hear, for an increase of doctrinal
+knowledge, as well as an excitement to the performance of duty. But all
+these things you must invariably bring to the test of God's word. We are
+commanded to "try the spirits, whether they be of God." Do not take the
+opinions of men upon trust. Compare them diligently with the word of
+God, and do not receive them till you are fully convinced that they
+agree with this unerring standard. Make this your text-book; and only
+use others to assist you in coming to a right understanding of this.</p>
+
+<p>4. <i>In all your researches after doctrinal knowledge, seek the guidance
+of the Holy Spirit.</i> Make it a subject of daily prayer, that God would
+enable you to understand his word, that you may be "rooted and <span class="pagenum noind"><a name="Page_33" id="Page_33">{33}</a></span>grounded
+in the faith." The influences of the Holy Spirit are two-fold. He
+enlightens the understanding, to lead it into a correct knowledge of the
+truth; and he applies the truth to the sanctification of the heart. Pray
+diligently that you may have both. If you persevere in the proper
+observance of this direction, you cannot fail to profit by the others.
+But, if you neglect this, your pursuit of doctrinal knowledge will serve
+only as food to your pride, self-confidence and vain-glory, and exert a
+blighting influence upon your soul.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<div class="footnotes">
+<div class="footnote"><p class="noind"><a name="Footnote_A_1" id="Footnote_A_1"></a><a href="#FNanchor_A_1"><span class="label">[A]</span></a> The reader will find a list of suitable books in the
+Appendix.</p></div>
+</div>
+
+
+<hr style="width: 30%;" />
+
+<h2>LETTER III.</h2>
+
+<h3><i>True Religion a Work of Grace in the Heart; but it must be carried out
+in all our Conduct.</i></h3>
+
+<div class="blockquot"><p>"And he (the righteous) shall be like a tree
+planted by the rivers of water, that bringeth
+forth his fruit in his season: <i>his leaf
+shall not wither</i>."&mdash;<span class="smcap">Ps</span>. 1:3.</p>
+
+<p>"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, <i>but her
+leaf shall be green</i>; and shall not be
+careful in the year of drought, <i>neither
+shall cease from yielding
+fruit</i>."&mdash;<span class="smcap">Jer.</span> 17:7, 8.</p></div>
+
+
+<p class="noind"><span class="smcap">My Dear Sister</span>,</p>
+
+<p>In my first letter I spoke of the indwelling of the Holy Spirit, as
+represented by our Lord under the similitude of a living spring. In my
+last I endeavored to show that the operation of the Spirit of God upon
+the heart is inseparably connected with the truth. My present object
+will be to show the <i>effects</i> produced by both these agents acting
+together. This is most beautifully described in the passages quoted
+above. Here the Christian is represented under the <span class="pagenum noind"><a name="Page_34" id="Page_34">{34}</a></span>similitude of a tree
+planted by the <i>rivers</i> of water. The grace of God, or the Holy Spirit
+acting in unison with the word, to carry on the great work of
+regeneration and sanctification in the soul, is represented by the
+constant flowing of <i>rivers of water</i>. This shows the abundance of the
+provision. But a tree may stand so near a river as to be watered when it
+overflows its banks; and yet, if its roots only spread over the surface
+of the ground, and do not reach the bed of the river, it will wither in
+a time of drought. This aptly represents the professor of religion who
+appears engaged and in earnest only during remarkable outpourings of the
+Spirit. He is all alive and full of zeal when the river overflows, but
+when it returns to its ordinary channel, his leaf withers; and if a long
+season of spiritual drought follows, he becomes dry and barren, so that
+no appearance of spiritual life remains. But, mark how different the
+description of the true child of God. "He shall be as <i>a</i> tree <i>planted</i>
+by the rivers of water." This figure appears to have been taken from the
+practice of <i>cultivating</i> trees. They are removed from the wild state in
+which they spring up, and their roots firmly fixed in a spot of ground
+<i>cultivated</i> and <i>prepared</i>, to facilitate their growth. This <i>planting</i>
+well represents the <i>fixed</i> state of the renewed soul, as it settles
+down in entire dependence upon the word and Spirit of God, for
+nourishment and growth in grace. But the figure is carried out still
+farther,&mdash;"and spreadeth out her roots <i>by the river</i>." When the roots
+of the tree are spread out along the bed of the river, it will always be
+supplied with water, even when the river is low. This steadiness of
+Christian character is elsewhere spoken of under a similar figure. "The
+<i>root</i> of the righteous <i>shall not be moved</i>." "He shall cause them that
+come of Jacob to <i>take root</i>." "Being <i>rooted</i> and grounded in love."
+Hence the prophet adds, that the heat and the drought shall not affect
+it; but its <i>leaf shall be green</i>, always growing; and it <i>shall not
+cease to bring forth</i> fruit. And throughout the Scriptures, the
+<span class="pagenum noind"><a name="Page_35" id="Page_35">{35}</a></span>righteous are represented as bringing forth fruit. "And the remnant that
+is escaped out of the house of Judah shall again take root downward, and
+bear fruit upward." Here is first a taking deep root downward, or the
+sanctification of the faculties of the soul, by which new principles of
+action are adopted; and a bearing fruit upward, or the exercise of those
+principles, in holy affections and corresponding outward conduct. Again,
+"Israel shall blossom and bud, and fill the face of the world with
+fruit." The bud and blossom represent, in a very striking manner, the
+first exercises of Christian experience. However, this may be easily
+counterfeited. Every tree bears a multitude of false blossoms, which, by
+the superficial observer, may not be distinguished from the true. They
+may for a time appear even more gay and beautiful. As it appears in full
+bloom, it would be impossible for the keenest eye to discover them. But
+as soon as the season arrives for the fruit to begin to grow, these fair
+blossoms are withered and gone, and nothing remains but a dry and wilted
+stem. But the real children of God shall not only bud and blossom, but
+they shall "<i>fill the face of the world with fruit</i>." In the Song of
+Solomon, the church is compared to "an orchard of pomegranates, with
+<i>pleasant fruits</i>." This is a beautiful figure. The pomegranate is a
+kind of apple. The tree is low, but spreads its branches, so that its
+breadth is greater than its height. So the true Christian is humble and
+lowly; while his good works spread all around him. The blossoms of this
+tree are large and beautiful, forming a cup like a bell. But when the
+flowers are double, no fruit follows. So the double-minded hypocrite
+brings forth no fruit. The pomegranate apple is exceedingly beautiful
+and delicious; and so the real fruits of Christianity are full of beauty
+and loveliness. Again, the church is said to lay up for Christ all
+manner of pleasant fruit, new and old. But, <i>backsliding</i> Israel is
+called an empty vine, bringing forth fruit <i>unto himself</i>. Here we may
+distinguish between the <i>apparent</i> good fruits <span class="pagenum noind"><a name="Page_36" id="Page_36">{36}</a></span>of the hypocrite and
+those of the real Christian. The latter does everything for Christ. He
+really desires the glory of God, and the advancement of Christ's
+Kingdom; and this is his ruling motive in all his conduct. But the
+former, though he may do many things good in themselves, yet does them
+all with selfish motives. His ruling desire is to gratify himself, and
+to promote his own honor and interest, either in this world, or in that
+which is to come.</p>
+
+<p>The <i>fruit</i> which his people bring forth is that on which Christ chiefly
+insists, as a test of Christian character. "Every good tree bringeth
+forth good fruit; but a corrupt tree bringeth forth evil fruit." He
+compares himself to a vine, and his followers to branches; and informs
+them that every branch which beareth not fruit shall be taken away. In
+the passage quoted from the first Psalm, the righteous is said to bring
+forth fruit <i>in his season</i>. And in the 92d Psalm and 14th verse, it is
+said, "They shall still bring forth fruit <i>in their old age</i>; they shall
+<i>be fat and flourishing</i>;" thus exhibiting a constancy of fruit-bearing,
+and an uninterrupted growth, even down to old age.</p>
+
+<p>But, it becomes a matter of serious inquiry to know what is meant by
+bringing forth fruit <i>in his season</i>. The apostle Paul says, "The fruit
+of the Spirit is in <i>all</i> goodness, and righteousness, and truth."
+Hence, we conclude, that bringing forth fruit <i>in season</i> must be
+carrying out the principles of the gospel into every part of our
+conduct. In another place, the same apostle informs us more particularly
+what are the fruits of the Spirit: "The fruit of the Spirit is love,
+joy, peace, long-suffering, gentleness, goodness, faith, meekness,
+temperance." Let us, then, carry out these principles, and see what
+influence they will have upon the Christian character. <i>Love</i> is
+something that can be <i>felt</i>. It is an outgoing of heart towards the
+object loved, and a feeling of union with it. When we have a strong
+affection for a friend, it is because we see in him something that is
+lovely. We love his society, <span class="pagenum noind"><a name="Page_37" id="Page_37">{37}</a></span>and delight to think of him when he is
+absent. Our minds are continually upon the lovely traits of his
+character. So ought we to love God. The ground of this love should be
+the infinite purity, excellence, and beauty of his moral perfections,
+independent of our relations to him. He is infinite loveliness in
+himself. There is such a thing as feeling this love in exercise. In the
+Song of Solomon, love is said to be "<i>strong as death</i>." Surely, this is
+no faint imagery. Is it possible for a person to exercise a feeling "as
+strong as death," and yet not be sensible of it? Love takes hold of
+every faculty of soul and body. It must, then, be no very dull feeling.
+Again; the warmth and the settled and abiding nature of love are
+represented by such strong language as this: "Many waters cannot quench
+love, neither can the floods drown it." Surely this can be no fitful
+feeling, which comes and goes at extraordinary seasons. It must be a
+settled and abiding principle of the soul; though it may not always be
+accompanied with strong emotions. We may sometimes be destitute of
+emotion towards the friends we love most. But, the settled principle of
+esteem and preference is abiding; and our attention needs only to be
+called to the lovely traits in our friend's character, to call forth
+emotion.</p>
+
+<p>David, under the influence of this feeling, breaks forth in such
+expressions as these: "My soul <i>thirsteth</i> for thee; my flesh <i>longeth</i>
+for thee:" "As the hart panteth for the water-brooks, so <i>panteth</i> my
+soul after thee, O God: My soul <i>thirsteth</i> for God, for the living
+God:" "My soul <i>longeth</i>, yea, even <i>fainteth</i>, for the courts of the
+Lord; my <i>heart and my flesh crieth out</i> for the living God:" "My soul
+<i>breaketh</i> for the longing it hath unto thy judgments <i>at all times</i>."
+Surely there is no dulness, no coldness, in such feelings as these. They
+accord with the spirit of the command, "Thou shalt love the Lord thy God
+with all thine heart, and with all thy soul, and with <i>all thy might</i>."
+And this was not, with the Psalmist, an <i>occasional lively frame</i>. This
+soul-breaking longing <span class="pagenum noind"><a name="Page_38" id="Page_38">{38}</a></span>was the habitual feeling of his heart; for he
+exercised it "<i>at all times</i>" And what was it that called forth these
+ardent longings? Was it the personal benefits which he had received or
+expected to receive from God? By no means. After expressing an earnest
+desire to dwell in the house of the Lord, <i>all the days of his life</i>, he
+tells us why he wished to be there: "<i>to behold the beauty of the Lord,
+and to inquire in his temple</i>." The object of his love was "<i>the beauty
+of the Lord</i>;" doubtless meaning his moral perfections. Intimately
+connected with this was his desire to know the will of the Lord. For
+this he wished to "<i>inquire in his temple</i>." And whenever the love of
+God is genuine, it will call forth the same desire. The apostle John,
+whose very breath is love, says, "This is the love of God, that we <i>keep
+his commandments</i>." The child that loves his parents will delight in
+doing everything he can to please them. But the child that cares for his
+parents only as he expects to be benefited by them, will always do as
+little as possible for them, and that little unwillingly. So, in our
+relations with God. The hypocrite may have a kind of love to him,
+because he thinks himself a peculiar object of divine favor, and because
+he still expects greater blessings. But this does not lead him to
+delight in the commands of God. He rather esteems them as a <i>task</i>. His
+heart is not in the doing of them; and he is willing to make them as
+light as possible. But, the real Christian <i>delights</i> in the law of God;
+and the chief source of his grief is, that he falls so far short of
+keeping it.</p>
+
+<p>Again, if we love God, we shall love the image of God, wherever we find
+it. "Every one that loveth him that begat, loveth him also that is
+begotten of him." Our love to Christians, if genuine, must arise from
+the resemblance which they bear to Christ; and not from the comfort
+which we enjoy in their society, nor because they appear friendly to us.
+This hypocrites also feel. If we really exercise that love, we shall be
+willing to make personal sacrifices for the <span class="pagenum noind"><a name="Page_39" id="Page_39">{39}</a></span>benefit of our Christian
+brethren. We are directed to love one another <i>as Christ loved us</i>. And
+how did Christ love us? So strong was his love that he laid down his
+life 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 require
+it. Such is the strength of that love which we are required to exercise
+for our Christian brethren. But, how can this exist in the heart, when
+we feel unwilling to make the least sacrifice of our own feelings or
+interests for their benefit?</p>
+
+<p>Again; there is another kind of love required of us. This is the love of
+compassion, which may be exercised even towards wicked men. And what
+must be the extent of this love? There can be but one standard. We have
+the example of our Lord before us. So intense was his love, that it led
+him to make every personal sacrifice of ease, comfort, and worldly good,
+for the benefit of the bodies and souls of men; yea, he laid down his
+life for them. This is the kind of love which is required of us, and
+which was exercised by the apostles and early Christians.</p>
+
+<p>Another fruit of the Spirit is <span class="lowercase">JOY</span>. We are commanded to rejoice
+in the Lord <i>at all times</i>. If we have a proper sense of the holiness of
+God's moral character; of the majesty and glory of his power; of the
+infinite wisdom which shines through all his works; the infinite
+rectitude of his moral government; and especially of that amazing
+display of his love, in the work of redemption&mdash;it will fill our hearts
+with "<span class="lowercase">JOY UNSPEAKABLE AND FULL OF GLORY</span>." Nor is rejoicing in
+God at all inconsistent with mourning for sin. On the contrary, the more
+we see of the divine character, the more deeply shall we be abased and
+humbled before him. Says Job, "I have heard of thee by the hearing of
+the ear; but now <i>mine eye seeth</i> thee. <i>Wherefore</i>, I abhor myself, and
+repent in dust and ashes." It was a <i>sight</i> of God which brought this
+holy man so low before him.</p>
+
+<p>Another fruit of the Spirit is <span class="lowercase">PEACE</span>. This is of two <span class="pagenum noind"><a name="Page_40" id="Page_40">{40}</a></span>kinds;
+peace with God, and peace with man. The impenitent are at war with God;
+there is therefore no peace for them. God is angry with them, and they
+are contending with him. But the Christian becomes reconciled to God
+through Christ. He finds peace in believing in him. The Lord is no
+longer a God of terror to him, but a "God of peace." Hence the gospel is
+called the "way of peace;" and Christ the "Prince of Peace." Jesus, in
+his parting interview with his beloved disciples, says, "Peace I leave
+with you, <i>my peace</i> I give unto you." Righteousness, or justice and
+peace, are said to have met together and kissed each other. "We have
+peace with God, through our Lord Jesus Christ." The Bible is full of
+this subject, but I cannot dwell upon it. I wish you to look out the
+following passages; read and compare them diligently, and meditate upon
+the blessed truth which 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.</p>
+
+<p>I know not how to speak of this exercise of the mind. It is better felt
+than described. It is a calm and holy reconciliation with God and his
+government; a settled feeling of complacency towards everything but sin.
+It begets a serene and peaceful temper and disposition of the heart. But
+this gracious work of the Holy Spirit does not stop with these exercises
+of the mind. However we may seem to feel, in our moments of retirement
+and meditation, if this peaceful disposition is not carried out in our
+intercourse with others, and our feelings towards them, we have reason
+to suspect ourselves of hypocrisy. Whatever is in our hearts will
+manifest itself in our conduct. If we exercise a morose, sour, and
+jealous disposition towards others; if we indulge a censorious spirit,
+not easily overlooking their faults; if we are easily provoked, and
+irritated with the slightest offence; if we indulge in petty strifes and
+backbiting&mdash;surely the peace of God does not rule in our hearts. So much
+does Christ <span class="pagenum noind"><a name="Page_41" id="Page_41">{41}</a></span>esteem this peaceful spirit, that he says peacemakers shall
+be called the children of God. Again, he tells his disciples to "have
+peace one with another." The apostle Paul, also, gives frequent
+exhortations to the exercise of this grace. "Be at peace among
+yourselves." "Follow peace with all men." "If it be possible, live
+peaceably with all men." "That we may lead a quiet and peaceable life."</p>
+
+<p><span class="smcap">Meekness</span> is a twin-sister of Peace. It is a temper of mind not
+easily provoked to resentment. The word used in the original signifies
+<i>easiness of mind</i>. The cultivation of this grace resembles the taming
+of wild animals. It is the bringing of all our wild and ungovernable
+passions under control. It is an eminent work of the Spirit; and we may
+judge of our spiritual attainments by the degree of it which we possess.
+The Scriptures abound with exhortations to the cultivation of it. It is
+preeminently lovely in the female character. Hence, the apostle Peter
+exhorts women to adorn themselves with the ornament of a meek and quiet
+spirit, which is, in the sight of God, of great price.</p>
+
+<p><span class="smcap">Long-suffering</span> and <span class="smcap">Gentleness</span> are twin-daughters of
+Meekness. The latter is the disposition of the heart. The former are the
+actions which flow out from that disposition, in our intercourse with
+others. Long-suffering is godlike. It is an imitation of the forbearance
+of God towards his rebellious creatures. He is long-suffering, and slow
+to anger. He does not let his anger burn hot against sinners, till all
+means of bringing them to repentance have failed. O, how should this
+shame us, who cannot bear the least appearance of insult or injury from
+our fellow-sinners, without resentment! But, if we would be the children
+of our Father in heaven, we must learn to bear ill treatment with a meek
+and quiet and forgiving temper. Gentleness is one of the most lovely of
+all the graces of the Spirit. It is a "softness or mildness of
+disposition and behavior, and stands opposed to harshness and severity,
+pride and arrogance." "It corrects <span class="pagenum noind"><a name="Page_42" id="Page_42">{42}</a></span>whatever is offensive in our manner,
+and, by a constant train of humane attentions, studies to alleviate the
+burden of common misery;" the constant exercise of this spirit is of the
+greatest importance to the Christian who would glorify God in his life,
+and do good to his fellow-creatures.</p>
+
+<p><span class="smcap">Goodness</span> is another fruit of the Spirit. I suppose the apostle
+here means the same that he expresses in another place by "bowels of
+mercies and kindness." It is doing good both to the bodies and souls of
+others, as we have opportunity. "Be kindly affectioned one to another."
+"Be ye kind one to another, tender-hearted." This is a distinguishing
+trait in the Christian character. It shone forth in all its loveliness
+in our divine Redeemer. He <i>went about</i> doing good. So ought we to
+imitate his example. It should be our chief aim and study to make
+ourselves useful to others; for we thereby glorify God. If we have the
+Spirit of Christ, this will be the great business of our lives.</p>
+
+<p>Another fruit of the Spirit is <span class="smcap">Faith</span>. Although this is
+mentioned last but two in the catalogue, yet it is by no means the least
+important. Indeed, it may be called the father of all the rest. The
+proper definition of faith is, a <i>belief of the truth</i>. Faith is a very
+common principle of action, by which is transacted all the business of
+this life. People universally act according to their faith. If a person
+is fully 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 its professed value. If the merchant believes that his customer is
+able to pay for them, he will give him goods upon credit. If a child
+really believes his parent will punish him for doing mischief, he will
+keep out of it. And so, in everything else, we act according to our
+belief. No person ever fully believes a truth which concerns himself,
+without acting accordingly. That faith which is the fruit of the Spirit
+is a hearty belief of all the truths of God's word. And in proportion as
+we believe these truths, <span class="pagenum noind"><a name="Page_43" id="Page_43">{43}</a></span>in their application to ourselves, we shall act
+according to them. The reason why the sinner does not repent and turn
+to God, is that he does not fully believe the word of God, as it applies
+to himself. He may believe some of the abstract truths of the
+Scriptures, but he does not really believe himself to be in the dreadful
+danger which they represent him. The reason why Christians live so far
+from the standard of God's word is that their belief in the truths
+contained in it is so weak and faint. We all profess to believe that God
+is everywhere present. Yet, Christians often complain that they have no
+lively sense of his presence. The reason is, that they do not fully and
+heartily believe this truth. So strong and vivid is the impression when
+this solemn truth takes full possession of the soul, that the apostle
+compares it to "<i>seeing him that is invisible</i>." Now, but for our
+unbelief, 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, and
+all our sins and short-comings from unbelief. It is a belief of the
+moral excellence of God's character which inspires love. It is a belief
+of our own depravity, and the exceeding sinfulness of sin, which creates
+godly sorrow. It is a strong and particular belief of all the
+overwhelming truths of the Bible, which overcomes the world. "This is
+the victory; even our faith." It is a firm and unshaken belief in these
+truths, presenting the glories of heaven just in view, which supports
+the Christian in the dark and trying hour of death. It is the same
+belief which makes him "as bold as a lion" in the performance of his
+duty. This is what supported the martyrs, and enabled them cheerfully to
+lay down their lives for Christ's sake. It is this which must support
+you in the Christian warfare. And in proportion to your faith will be
+your progress. I would be glad to say more on this subject. It is large
+enough to fill a volume.</p>
+
+<p><span class="smcap">Temperance</span> is another fruit of the Spirit. This <span class="pagenum noind"><a name="Page_44" id="Page_44">{44}</a></span>consists in
+the proper control of all our desires, appetites, and passions. The
+exercise of this grace is of vital importance, not only as it concerns
+the glory of God, but our own health and happiness.</p>
+
+<p>I have felt much straitened in giving a description of the fruits of the
+Spirit in a single letter. I have not pretended to do justice to the
+subject. My principal object has been to show the beautiful symmetry of
+the Christian character, as it extends from the heart to all our
+actions, in every relation of life. And this will serve as an
+introduction to the more particular consideration of the various
+Christian duties.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<hr style="width: 30%;" />
+
+<h2>LETTER IV.</h2>
+
+<h3><i>On the Reading and Study of the Holy Scriptures</i></h3>
+
+<div class="blockquot"><p>"Search the Scriptures."&mdash;<span class="smcap">John</span> 5:39.</p></div>
+
+
+<p class="noind"><span class="smcap">My Dear Sister</span>,</p>
+
+<p>I feel persuaded that you will take a deep interest in the subject of
+this letter; for, to a true child of God, nothing is so precious as the
+volume of inspiration. It is like rubies in a case of gold. That which
+is most valuable for practical use lies on the surface; while every
+examination discovers new gems of surpassing beauty.</p>
+
+<p>There is this difference between the <i>devotional reading</i> and the
+<i>thorough study</i> of the Holy Scriptures,&mdash;that the object of the former
+is to affect the heart, while that of the latter is chiefly to inform
+the understanding. Although this blessed book should never be used
+without practical application, yet, when all the powers of the mind are
+taxed to ascertain the critical <span class="pagenum noind"><a name="Page_45" id="Page_45">{45}</a></span>meaning of the text, there is less
+opportunity for the exercise of the affections of the heart than when
+the mind is suffered simply to dwell upon obvious truth. For the
+systematic study of the Bible, portions of time should be set apart, if
+possible, separate from our regular seasons of devotion; or, perhaps,
+immediately after. For the former, a small portion should be selected
+from the more practical and devotional parts of the Bible.</p>
+
+<p>We are commanded to <i>search the Scriptures</i>. <i>Searching</i> is a difficult
+and laborious work. To induce us to engage in it, we must have a strong
+desire for something valuable. Here is a treasure of sufficient value to
+call forth this desire. This blessed book contains the revealed will of
+God. All who love God will be anxious to know his will. They will make
+it the rule of their conduct. "Thy word," says the Psalmist, "is a lamp,
+unto my feet, and a light unto my path." The will of God, as made known
+in his word, is like a lantern, which sheds a light on our path, and
+directs the steps of our feet. The sincere Christian will search after a
+knowledge of God's will, with more eagerness than he would search for
+hidden treasures of gold and silver. He will <i>set his heart</i> to the
+work. This is what God commands. After Moses had given the law of God to
+the children of Israel, he said unto them, "<i>Set your hearts</i> unto all
+the words which I testify among you this day." This is a very strong
+expression. To <i>set our hearts</i> to any work, is to go about it in
+earnest, with all the energies of our souls. Again; when we make great
+search 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 <i>hid</i> in
+my heart." But mark the reason of his conduct. Why did he hide God's
+word in his heart? He explains his motive: "That I might not <i>sin
+against thee</i>." His object, in hiding God's word in his heart, was to
+know how to regulate his conduct so as not to sin against him. You must
+feel a personal interest in the truth. You must study it as <span class="pagenum noind"><a name="Page_46" id="Page_46">{46}</a></span>the
+directory of your life. When you open this blessed book, let this always
+be the sincere inquiry of your heart: "Lord, what wilt thou have <i>me</i> to
+<i>do</i>?" Come to it with this childlike spirit of obedience, and you will
+not fail to learn the will of God. But when you have learned your duty
+in God's word, <i>do it without delay</i>. Here are two very important points
+of Christian character, quite too much overlooked. (1.) An earnest
+desire to know present duty. (2.) A steadfast and settled determination
+to <i>do it as soon as it is known</i>. Here lies the grand secret of high
+spiritual attainments. A person who acts from these principles may make
+greater progress in a single day than a tardy, procrastinating spirit in
+a long life. The pressure of obligation rests upon the present moment.
+Remember, when you have ascertained present duty, the delay of a single
+moment is <i>sin</i>. With these remarks, I submit a few practical directions
+for the profitable reading and study of the Holy Scriptures.</p>
+
+<p>1. <i>Read the Bible in your closet, or under circumstances which will
+secure you from interruption, either by the conversation of others, or
+the attractions of other objects.</i> Do not attempt to fill up little
+broken intervals of time with the reading of God's word. Leave these
+seasons for lighter reading. Remember, the reading of the Scriptures is
+nothing less than conversing with God. When any one pays so little
+attention to your conversation as not to understand what you say, you
+consider it a great breach of politeness. God speaks to you whenever you
+read his holy word. His all-seeing eye rests upon your heart; and he
+knows whether you are engaged in solemn trifling. If you read his word
+so carelessly as not to understand its meaning and drink in its spirit,
+you treat him as you would disdain to be treated by an earthly friend. O
+the forbearance of God, who suffers such indignity from those who call
+themselves his children! Never approach the word of God but with
+feelings of reverence and godly fear.</p>
+
+<p>2. <i>Come to the work with a preparation of heart.</i> <span class="pagenum noind"><a name="Page_47" id="Page_47">{47}</a></span>If you were going to
+visit some person of great consequence, whose favor and esteem you
+wished to secure, you would take care to have everything about your
+person adjusted in the most becoming manner. So let it be with your
+mind, when you come to converse with God. Shut out all worldly thoughts.
+Strive to bring yourself into a tranquil, holy, and tender frame, so
+that the truths you contemplate may make their proper impression upon
+your heart.</p>
+
+<p>3. <i>Seek the aid of the Holy Spirit.</i> Christ promised his disciples
+that, when the Holy Spirit should come, he would "<i>guide</i> them into all
+truth." Without his enlightening influences, we cannot understand the
+word of God; and without his gracious influences upon the heart, we
+shall not be disposed to obey it. We have the most abundant
+encouragement to seek the aid of this Divine Instructor. Christ assures
+us that God is more willing to give his Holy Spirit to them that ask
+him, than earthly parents are to give good gifts to their children.
+Before opening God's word, pray that he would show you the truth, the
+rule of your duty, and incline your heart to obey it. As you proceed,
+keep your heart silently lifted up to God for the same object.</p>
+
+<p>4. <i>Read with self-application.</i> Whenever you have discovered any truth,
+ask what bearing it has upon your <i>present duty</i>. If it relates to
+spiritual feelings, compare it with the exercises of your own heart. If
+they do not correspond, you have work for repentance. Go immediately to
+the cross of Christ; give yourself away to him anew, and seek for pardon
+and needed grace. This you may do instantly, either in a silent or an
+audible prayer. If it relates to the spirit and temper of Christians,
+in their intercourse with one another, or with the world, compare it
+with your own conduct. If you find yourself condemned, you have the same
+course to pursue, with a steadfast determination to exhibit more of the
+spirit of Christ. If it relates to some positive duty, inquire whether
+you have done it. If not, you have to go through the same <span class="pagenum noind"><a name="Page_48" id="Page_48">{48}</a></span>work of
+repentance and application to the blood of Christ. But do not stop here.
+<i>Do your duty immediately.</i></p>
+
+<p>5. <i>Read the Scriptures regularly.</i> To sustain these frail bodies, a
+daily supply of nourishment is required. Equally necessary is daily food
+for the soul. The word of God is the bread of eternal life. Take, then,
+your regular supplies of spiritual food, that your soul may not famish.
+Choose for this purpose those seasons when you are least liable to
+interruption; when you can retire and shut out the world; when you can
+best command the energies of your mind. There is no time more fit and
+suitable for this than the morning. Then the mind is clear, vigorous,
+unincumbered, and prepared to receive an impression. There is also a
+propriety in consulting God's word at the close of the day. But this
+depends much upon the state of bodily feeling. If you become exhausted
+and dull, after the labors of the day, I would rather recommend taking
+the whole time in the morning. But by no means confine yourself to these
+stated seasons. Whenever the nature of your pursuits will admit of your
+seclusion for a sufficient length of time to fix your mind upon the
+truth, you may freely drink from this never-failing fountain of the
+water of life.</p>
+
+<p>6. <i>Study the Scriptures systematically.</i> If you read at random, here a
+little and there a little, your views of divine truth will be partial
+and limited. This method may indeed be pursued in regard to reading
+<i>strictly devotional</i>; but only when other time is taken for obtaining a
+connected view and a critical understanding of the whole Bible. The
+Bible is like a dish of savory meats. There is almost every variety of
+style and matter. There is <i>History, Biography, Argumentative and
+Didactic Essays, and Poetry</i>. Although these various kinds of writing
+are contained in a great number of books, written by various authors, at
+different times, without concert, yet a remarkable unity of design runs
+through the whole. They all aim at the development of the plan of God's
+moral government; <span class="pagenum noind"><a name="Page_49" id="Page_49">{49}</a></span>and a most striking harmony of sentiment prevails
+throughout. We find everything, from the very beginning, pointing to the
+glorious plan of redemption revealed in the Gospel. Although we may, at
+first view, feel the want of a regular system of divinity, yet, a
+careful attention to the subject will convince us that God's plan is
+best. We have here the principles of his government exhibited in <i>living
+examples</i>; which give us a clearer view, and more vivid impression of
+them, than we could obtain from the study of an abstract system. There
+are several things to be observed, in the systematic and thorough study
+of the Bible, some of which I shall mention.</p>
+
+<p>(1.) Always keep distinctly before you the grand design of the
+Scriptures; which is, to convince mankind of their lost and ruined
+condition, make known the way of salvation, and persuade them to embrace
+it.</p>
+
+<p>(2.) Make it your constant aim to ascertain what is the plain and
+obvious meaning of the writer; for this is the mind of the Spirit. To
+aid you in this, observe the following particulars: 1. Endeavor to
+become acquainted with the peculiarity of each writer's style. Although
+the matter and words of Scripture were dictated by the Holy Spirit, yet
+it was so done that each writer employed a style and manner peculiar to
+himself. This does not invalidate the evidence of their divine origin.
+On the contrary, it shows the wisdom of the Spirit. For, if the whole
+Bible had been written in a uniform style, it would have given opposers
+a strong argument against its authenticity; while the want of that
+uniformity furnishes conclusive evidence that it could not have been the
+work of a single impostor. Again; a continued sameness of style would
+make the reading of so large a book as the Bible tedious and
+unpleasant; but the rich variety presented by the various authors of
+this blessed book, helps our infirmities, and makes the reading of it
+pleasing and delightful. 2. "Inquire into the character, situation, and
+office of the writer; the time, place, and occasion of his writing; and
+the <span class="pagenum noind"><a name="Page_50" id="Page_50">{50}</a></span>people for whose immediate use he intended his work." This will
+enable you to understand his allusions to particular circumstances and
+customs, and to see the practical application of the principles he
+advances. 3. Consider the principal scope or aim of the book; or, what
+was the author's object, design, or intention, in writing it. Notice
+also the general plan or method which he has pursued. This will enable
+you to discover his leading ideas, if it be an argumentative work; or
+the particular instructions of God's providence, if it be historical. 4.
+Where the language is difficult to be understood, pay strict attention
+to the context, and you will generally find the author's meaning
+explained. But, if you do not, consider whether the difficult phrase is
+a peculiarity of the writer's style. If so, look out the place where he
+has used it in a different connection, and see what meaning is attached
+to it there. But, if this does not satisfy you, examine the passages, in
+other parts of the Scriptures, which relate to the same subject, and
+compare them with the one under consideration. This will generally clear
+up the darkest passages. But, if you still feel in doubt, you may find
+assistance from consulting commentators, who have made themselves
+thoroughly acquainted with all the particulars I have mentioned; which,
+with a knowledge of the language in which the book was originally
+written, may have enabled them to remove the difficulty. But, do not
+trust the opinions of commentators any farther than you see they agree
+with the general system of revealed truth; and, above all, do not follow
+them in any scheme of fanciful interpretation or visionary speculation.</p>
+
+<p>(3.) Do not task yourself with a certain <i>quantity</i> of reading at the
+regular seasons devoted to the study of the Bible. This may lead you to
+hurry over it, without ascertaining its meaning, or drinking in its
+spirit. You had better study one verse thoroughly, than to read half a
+dozen chapters carelessly. The nourishment received from food depends
+less on the <span class="pagenum noind"><a name="Page_51" id="Page_51">{51}</a></span>quantity than on its being perfectly digested. So with the
+mind; one clear idea is better than a dozen confused ones; and there is
+such a thing as overloading the mind with undigested knowledge. Ponder
+upon every portion you read, until you get a full and clear view of the
+truth it contains. Fix your mind and heart upon it, as the bee lights
+upon the flower; and do not leave it till you have extracted all the
+honey it contains.</p>
+
+<p>(4.) Read in course. By studying the whole Bible in connection, you will
+obtain a more enlarged view of the plan of God's moral government. And
+you will see how it all centres in the Lord Jesus Christ. But I would
+not have you confine yourself entirely to the regular reading of the
+whole Bible in course. Some portions of the historical part do not
+require so much <i>study</i> as that which is more argumentative and
+doctrinal; and some parts of the word of God are more devotional than
+others, and therefore better fitted for daily practical use. A very good
+plan is, to read the Old and New Testaments in course, a portion in
+each, every day. If you begin at Genesis, Job, and Matthew, and read a
+chapter every day, at each place, omitting the first, and reading three
+Psalms, on the Sabbath, you will read the whole Bible in a year, while
+on every day you will have a suitable variety. Besides this, the more
+devotional and practical books should be read frequently. The Psalms
+furnish a great variety of Christian experience, and may be resorted to
+with great profit and comfort, under all circumstances. This is the only
+book in the Bible which does not require to be read in course. The
+Psalms are detached from each other, having no necessary connection. The
+other books were originally written like a sermon or a letter. They
+have, for convenience, since been divided into chapters and verses. If
+you read a single chapter by itself, you lose the connection; as, if
+you should take up a sermon and read a page or two, you would not get a
+full view of the author's subject. I would therefore recommend that, in
+<span class="pagenum noind"><a name="Page_52" id="Page_52">{52}</a></span>addition to your daily reading in the Old and New Testaments, you have
+also some one of those books which require most study, in a course of
+reading, to take up whenever you have an occasional season of leisure to
+devote to the study of the Bible. But, when you have commenced one book,
+finish it before you begin another. You will find great advantage from
+the use of a reference Bible and concordance. By looking out the
+parallel passages, as you proceed, you will see how one part of the
+Scriptures explains another, and how beautifully they all harmonize.
+This will also give you a better view of the <i>whole Scriptures</i> than you
+can obtain in any other way. But if you are a Sabbath-school teacher or
+scholar, your regular lesson will furnish as much study of this
+description as you will be able thoroughly to accomplish.</p>
+
+<p>(5.) In reading the Scriptures, there are some subjects of inquiry which
+you should carry along with you constantly: 1. What do I find here which
+points to Christ? Unless you keep this before your mind, you will lose
+half the interest of many parts of the Old Testament. Indeed, much of it
+will otherwise be almost without meaning. It is full of types and
+prophecies relating to Christ, which, by themselves, appear dry, but,
+when understood, most beautiful and full of instruction. 2. Remember
+that the Bible contains a history of the church. Endeavor, then, to
+learn the state of the church at the time of which you are reading. For
+the sake of convenience, and a clearer view of the subject, you may
+divide the history of the church into six periods: (1.) From the fall of
+Adam to the flood. (2.) From Noah to the giving of the law. (3.) From
+that time to David and the prophets. (4.) From David to the Babylonish
+captivity. (5.) From that time till the coming of Christ. (6.) From
+Christ to the end of time, which is called the gospel dispensation. From
+the commencement you will see a gradual development of God's designs of
+mercy, and a continually increasing light. Take notice of what period of
+the church you are reading; <span class="pagenum noind"><a name="Page_53" id="Page_53">{53}</a></span>and from this you may judge of the degree of
+obligation of its members; for this has been increasing with the
+increase of light, from the fall of Adam to the present day; and it will
+continue to increase to the end of time. Note, also, the various
+declensions and revivals of religion which have occurred in every period
+of the church, and endeavor to learn their causes and consequences. By
+this, you will become familiar with God's method of dealing with his
+people; from which you may draw practical lessons of caution and
+encouragement for yourself. 3. Inquire what doctrinal truth is either
+taught, illustrated, or enforced, in the passage you are reading; and
+also, what <i>principle</i> is recognized. Great and important principles of
+the divine government and of practical duty are often implied in a
+passage of history which relates to a comparatively unimportant event.
+Let it be your business to draw out these principles, and apply them to
+practice. Thus, you will be daily increasing your knowledge of the great
+system of divine truth, the necessity of which I need not urge. 4. Note
+every promise and every prediction; and observe God's faithfulness in
+keeping his promises and fulfilling his prophecies. This will tend to
+strengthen your confidence in him. You will find it profitable, as you
+proceed, to take notes of these several matters, particularly; and, at
+the close of every book, review your notes, and sum them up under
+different heads.</p>
+
+<p>(6.) Read the gospels with great care, for the particular purpose of
+studying the character of the blessed Jesus. Dwell upon every action of
+his life, and inquire after his motives. By this course you will be
+surprised to find the Godhead shining through the manhood, in little
+incidents which you have often read without interest. Look upon him at
+all times in his true character, as Mediator between God and man.
+Observe his several offices of Prophet, Priest, and King. See in which
+of these characters he is acting at different times; and inquire what
+bearing the particular action you are considering has upon his
+mediatorial <span class="pagenum noind"><a name="Page_54" id="Page_54">{54}</a></span>character. Observe, also, the particular traits of character
+which appear conspicuous in particular actions; as power, energy, manly
+hardihood, dignity, condescension, humility, love, meekness, pity,
+compassion, tenderness, forgiveness, &amp;c. Take notes; and when you have
+finished the course, draw from them, in writing, a minute and particular
+description of his character. This will be of great service to you as a
+pattern. You will also, by this means, see a peculiar beauty and fitness
+in Christ for the office he has undertaken, which you would not
+otherwise have discovered. But, do not stop with going through this
+course once. Repeat it as often as you can consistently with your plan
+of a systematic study of the Holy Scriptures. You will always find
+something new; and upon every fresh discovery, you can revise your old
+notes.</p>
+
+<p>(7.) In reading the historical and biographical parts of Scripture,
+several things are necessary to be observed: 1. The histories contained
+in the Bible are the histories of God's providence. Observe his hand in
+every event. You will there find some principle or law of his moral
+government exemplified. Inquire what that principle is, and carefully
+observe its application to the conduct of nations, communities, and
+individuals. 2. Whenever you read of particular mercies or judgments, as
+experienced by nations, communities, or individuals, look back for the
+cause. By this you will discover the principles upon which God acts in
+these matters. 3. In the biographies of the Bible, study the motives and
+conduct of the characters described. If they are unconverted men, you
+will learn the workings of human depravity, and discover what kind of
+influence a correct religious public sentiment has in restraining that
+depravity. If they are good men, you will see, in their good actions,
+living illustrations of the great doctrines of the Bible. Endeavor to
+learn by what means they made such eminent attainments in holiness, and
+strive to imitate them. If their actions are bad, look back and inquire
+<span class="pagenum noind"><a name="Page_55" id="Page_55">{55}</a></span>into the cause of their backslidings. If you discover it, you will find
+a way-mark, to caution you against falling into the same pit.</p>
+
+<p>(8.) The poetical and didactic parts of the Scriptures are scattered
+throughout the whole Bible. These abound with highly wrought figures.
+This is probably owing partly to the insufficiency of ordinary language
+to express the sublime and lofty ideas presented to the minds of the
+writers by the Spirit of truth. Endeavor to obtain a clear and correct
+understanding of the figures used. These are often taken from prevailing
+habits and customs, and from circumstances peculiar to the countries
+where the Scriptures were written. These habits and circumstances you
+must understand, or you will not see the force of the allusions. Others
+are taken from circumstances peculiar to particular occupations in life.
+These must also be thoroughly studied, in order to be understood. But,
+where the figures are drawn from things perfectly familiar, you will not
+perceive their surprising beauty and exact fitness to express the idea
+of the sacred pen-man, until you have carefully studied them, and noted
+the minutest circumstances. Beware, however, that you do not carry out
+those figures so far as to lead you into fanciful and visionary
+interpretations.</p>
+
+<p>(9.) The books of the prophets consist of reproofs, exhortations,
+warnings, threatenings, predictions, and promises. By carefully studying
+the circumstances and characters of those for whom they were written,
+you will find the principles and laws of God's moral government set
+forth, in their application to nations, communities, and individuals.
+From these you may draw practical rules of duty, and also learn how to
+view the hand of God, in his providence, in different ages of the world.
+The predictions contained in these books are the most difficult to be
+understood of any part of the Bible. In reading them you will notice, 1.
+Those predictions whose fulfilment is recorded in the Bible, and
+diligently examine the record of their fulfilment. You will see how
+careful God is <span class="pagenum noind"><a name="Page_56" id="Page_56">{56}</a></span>to fulfil every jot and tittle of his word. 2. There are
+other prophecies, the fulfilment of which is recorded in profane
+history; and others still which are yet unfulfilled. To understand
+these, it will be necessary to read ancient and modern history, in
+connection with the explanation of the prophecies by those writers who
+have made them their study. An attention to this, so far as your
+circumstances will admit, will be useful in enlarging your views of the
+kingdom of Christ. But, beware of becoming so deeply absorbed in these
+matters as to neglect those of a more practical nature; and especially
+be cautious of advancing far into the regions of speculation as to what
+is yet future.</p>
+
+<p>(10.) You will find it an interesting and profitable employment
+occasionally to read a given book through, for the purpose of seeing
+what light it throws upon some particular subject,&mdash;some point of
+Christian doctrine, duty, practice, character, &amp;c. For example, go
+through 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 on
+the subject of Revivals. Pursue the same course with other books, and in
+respect to other subjects. In this way you will sometimes be surprised
+to find how much you have overlooked in your previous reading.</p>
+
+<p>It will be perceived that I have laid out a very extensive and laborious
+work. But this is the great business of our lives; and, indeed, the
+contemplation of the glorious truths revealed in the Bible will form the
+business of eternity; and even that will be too short to learn the
+length and breadth, and height and depth, of the ways of the Almighty.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_57" id="Page_57">{57}</a></span></p>
+
+<h2>LETTER V.</h2>
+
+<h3><i>Prayer and Fasting.</i></h3>
+
+<div class="blockquot"><p>"In everything, by prayer and supplication,
+with thanksgiving, let your requests be made
+known unto God."&mdash;<span class="smcap">Phil</span>. 4:6.</p></div>
+
+
+<p class="noind"><span class="smcap">My Dear Sister</span>,</p>
+
+<p>The subject of this letter is one of vital interest to every Christian.
+It is, therefore, of the utmost consequence, that it be both well
+understood and diligently practised. It seems hardly necessary to urge
+prayer upon the Christian <i>as a duty</i>. Every true Christian must feel it
+to be a soul-exalting <i>privilege</i>. It is his breath; without it, he can
+no more maintain his spiritual life, than animal life can be sustained
+without breathing. Prayer is an intimate communion with God, by which we
+unbosom our hearts to him, and receive communications of his grace, and
+fresh tokens of his love. What Christian, then, whose soul burns with
+divine love, will be disposed to apply to this holy employment the cold
+appellation of <i>duty</i>? Yet, God sees so much the importance of prayer,
+that he has not only <i>permitted</i>, but <i>commanded</i> us to pray. Our Lord
+frequently directed his disciples, and us through them, to "watch and
+pray." He also teaches us to persevere in prayer: "Men ought always to
+pray, and not to faint." The apostle Paul is frequent in exhorting
+Christians to pray: "Pray without ceasing." "I will that men pray
+everywhere." "Praying always, with all prayer and supplication in the
+Spirit." "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 by
+the example of all the holy men whose biography is given in Scripture.
+Moses, Samuel,<span class="pagenum noind"><a name="Page_58" id="Page_58">{58}</a></span> David, Elijah, and all the prophets, were mighty in
+prayer. So were also the apostles. But, above all, the Lord Jesus, our
+blessed pattern, has set before us a life of prayer. You will find it
+very profitable to read the lives of these holy men, but especially that
+of our blessed Saviour, for the special purpose of noticing how much
+they abounded in prayer. Our Lord never undertook anything of
+importance, without first observing a special season of prayer. Oft we
+find him retiring into the mountains, sometimes a great while before
+day, for prayer. Indeed, on several occasions, he continued all night in
+prayer to God. If, then, it became the Lord of life and glory to spend
+much time in prayer, how much more, such weak and sinful creatures as
+we, who are surrounded with temptations without, and beset with
+corruptions within! Prayer is necessarily so intermingled with every
+duty, that the idea of a prayerless Christian is an absurdity.</p>
+
+<p>Prayer not only secures to us the blessings which we need, but it brings
+our minds into a suitable frame for receiving them. We must see our
+need, feel our unworthiness, be sensible of our dependence upon God, and
+believe in his willingness to grant us, through Christ, the things that
+are necessary and proper for us. An acknowledgment of these things, on
+our part, is both requisite and proper; and, without such
+acknowledgment, it might not be consistent with the great ends of his
+moral government for God to grant us our desires.</p>
+
+<p>Prayer is the offering up of the sincere desires and feelings of our
+hearts to God. It consists of <i>adoration</i>, <i>confession</i>, <i>supplication</i>,
+<i>intercession</i>, and <i>thanksgiving</i>. <i>Adoration</i> is an expression of our
+sense of the infinite majesty and glory of God. <i>Confession</i> is an
+humble acknowledgment of our sins and unworthiness. By <i>supplication</i>,
+we ask for pardon, grace, or any blessing we need for ourselves. By
+<i>intercession</i>, we pray for others. By <i>thanksgiving</i>, we express our
+gratitude to God for his goodness and mercy towards us and our
+fellow-creatures. All these <span class="pagenum noind"><a name="Page_59" id="Page_59">{59}</a></span>several parts are embraced in the prayers
+recorded in Scripture, though all of them are not generally found in the
+same prayer. The prayer of Solomon, at the dedication of the temple,
+commences with adoration, and proceeds with supplication and
+intercession. The prayer of Daniel, in the time of the captivity,
+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 and
+adoration, and proceeds with confession, supplication, and intercession.
+The prayers of David are full of thanksgiving. The prayer of Habakkuk
+consists of adoration, supplication, and thanksgiving. The prayer of the
+disciples, after the joyous return of the apostles from the council of
+their persecutors, consists of adoration, a particular rehearsal of
+their peculiar circumstances, and supplication. The apostle Paul
+particularly enjoins "prayer and supplication, with thanksgiving." If
+you wish to learn <i>how</i> to pray, I would advise you to look out and
+study all the prayers recorded in Scripture. Although most of them are
+probably but the substance of what was said on the several occasions
+when they were offered, yet you will find them much better patterns than
+the prayers of Christians at the present day. There is a fervent
+simplicity about them, very different from the studied, formal prayers
+which we often hear. There is a definiteness and point in them, which
+take hold of the feelings of the heart. The Lord's prayer furnishes a
+comprehensive summary of the subjects of prayer: and you will take
+particular notice what a prominent place is assigned to the petition for
+the coming of Christ's kingdom. This shows that, in all our prayers,
+the glory of God should be the leading desire of our hearts. But, it is
+evident that Christ did not intend this as a particular form of prayer,
+to be used on all occasions; although it includes all that is necessary.
+We are so made as to be affected with a <i>particular</i> consideration of
+the subjects in which we are interested. <span class="pagenum noind"><a name="Page_60" id="Page_60">{60}</a></span>We find our Lord himself using
+other words to suit particular occasions; although the subjects of his
+prayers were all included in this. The same thing, also, we observe in
+the practice of the apostles and early Christians. This is only intended
+as a general pattern; nor is it necessary that all the petitions
+contained in the Lord's prayer should ever be made at the said time.</p>
+
+<p>Prayer must always be offered in the name of Christ. There is no other
+way by which we can approach God. There is no other channel through
+which we can receive blessings from him. Jesus is our Advocate and
+Intercessor. Our blessed Lord, speaking of the time of his
+glorification, says to his disciples, "Verily, I say unto you,
+whatsoever ye shall <i>ask the Father in my name</i>, he will give it you."
+This, however, does not forbid us to pray directly to Christ, as God
+manifest in the flesh, which was a common practice with the apostles.</p>
+
+<p>When the power of prayer is properly understood, it becomes a subject of
+amazing interest. I am persuaded there is a vast amount of unbelief, in
+relation to this matter, among Christians. If it were not so, the
+chariot wheels of God's salvation would roll on with mighty power. There
+would be a glorious movement in every part of the world. The Spirit of
+the Lord would be shed forth like a "mighty rushing wind." The promises
+of God to his people are so large and full, that the utmost stretch of
+their faith cannot reach them. The great and eternal God has
+condescended to lay himself under obligation to hear and answer the
+prayers of mortal worms. If we collect the promises relating to this
+subject, we shall be astonished at the amount of assurance which is
+given. So confident was David on this point, that he addresses God as
+the <i>hearer of prayer</i>, as though that were a distinguishing trait in
+his character. Again, he says, "He will <i>regard</i> the prayer of the
+destitute, and <i>not despise</i> their prayer." Solomon says, "The prayer of
+the upright <i>is his delight</i>;" and again, "He heareth <span class="pagenum noind"><a name="Page_61" id="Page_61">{61}</a></span>the prayer of the
+righteous." The apostle James Bays, "The effectual, fervent prayer of a
+righteous man <i>availeth much</i>." The apostle Peter says, "The eyes of the
+Lord are open to the righteous, and his ears are open unto their
+prayers." And Christ himself has assured us, in the strongest possible
+terms, of the willingness of God to give spiritual blessings to those
+that ask for them. He says, "Ask, and it shall be given you; seek, and
+ye shall find; knock, and it shall be opened unto you. For <i>every one</i>
+that asketh receiveth; and he that seeketh, findeth; and to him that
+knocketh, it shall he opened." But, as if this assurance were not
+sufficient to convince us of this most interesting truth, he appeals to
+the tenderest sympathies of our natures. He asks if any father would
+insult the hungry cries of his beloved son, when fainting for a morsel
+of bread, by giving him a stone; or, if he ask an egg, to gratify his
+appetite, will he give him a venomous scorpion, to sting him to
+death?<a name="FNanchor_B_2" id="FNanchor_B_2"></a><a href="#Footnote_B_2" class="fnanchor">[B]</a> He then argues, that if sinful men exercise tender compassion
+towards their children, how much more shall our heavenly Father, whose
+very nature is love, regard the wants of his children who cry unto him.
+Is it possible to conceive a stronger expression of the willingness of
+God to answer the prayers of his people?</p>
+
+<p>And these precious promises are confirmed by striking examples, in every
+age of the church. Thus, Abraham prayed for Sodom; and, through his
+intercession, Lot was saved. His servant, when sent to obtain a wife for
+Isaac, received a direct answer to prayer. When Jacob heard that his
+brother Esau was coming against him, with an army of four hundred men,
+he wrestled all night in prayer, and prevailed; so that Esau became
+reconciled to him. Moses prayed for the plagues to come upon Egypt, and
+they came; again, he prayed for them to be removed, and <span class="pagenum noind"><a name="Page_62" id="Page_62">{62}</a></span>they were
+removed. It was through his prayers that the Red Sea was divided, the
+manna and the quails were sent, and the waters gushed out of the rock
+And through his prayers, many times, the arm of the Lord was stayed,
+which had been uplifted to destroy his rebellious people. Samuel, that
+lovely example of early piety, and the judge and deliverer of Israel,
+was given in answer to the prayer of his mother. When the children of
+Israel were in danger of being overthrown by the Philistines, Samuel
+prayed, and God sent thunder and lightning, and destroyed the armies of
+their enemies. Again, to show their rebellion against God, in asking a
+king, he prayed, and God sent thunder and lightning upon them in the
+time of wheat harvest. In order to punish the idolatry and rebellion of
+the Israelites, Elijah prayed earnestly that it might not rain; and it
+rained not for three years and six months. Again; he prayed that it
+might rain, and there arose a little cloud, as a man's hand, which
+spread and covered the heavens with blackness, till the rain descended
+in torrents. Again; when wicked Ahab sent a band of men to take him, he
+prayed, and fire came down from heaven, and consumed them. Hezekiah,
+upon the bed of death, prayed, and God lengthened his life fifteen
+years. Jerusalem was invaded by the army of Sennacherib, and threatened
+with destruction. Hezekiah prayed, and the angel of the Lord entered the
+camp of the invader, and in one night slew one hundred and eighty-five
+thousand men. When all the wise men of Babylon were threatened with
+destruction, because they could not discover Nebuchadnezzar's dream,
+Daniel and his companions prayed, and the dream and its explanation were
+revealed. Jonah prayed, and was delivered from the power of the fish. It
+was in answer to the prayer of Zacharias, that the angel Gabriel was
+sent to inform him of the birth of John the Baptist. It was after a ten
+days' prayer-meeting, that the Holy Ghost came down, on the day of
+Pentecost, "like a mighty rushing wind." Again; while the disciples were
+praying, <span class="pagenum noind"><a name="Page_63" id="Page_63">{63}</a></span>the place was shaken where they were assembled, to show that
+God heard their prayers. It was in answer to the prayers of Cornelius,
+that Peter was sent to teach him the way of life. When Peter was
+imprisoned by Herod, the church set apart the night before his expected
+execution, for special prayer in his behalf. The Lord sent his angel,
+opened the prison doors, and restored him to the agonizing band of
+brethren. And when Paul and Silas were thrown into the dungeon, with
+their feet fast in the stocks, they prayed, and there was a great
+earthquake, which shook the foundations of the prison, so that all the
+doors were opened.</p>
+
+<p>But the faithfulness of God to his promises is not confined to Scripture
+times. Although the time of miracles has passed, yet every age of the
+church has furnished examples of the faithfulness of God in hearing the
+prayers of his children. But these are so numerous that it is difficult
+to make selections from them. However, I will mention a few. When the
+Arians, who denied the divinity of Christ, were about to triumph, the
+Bishop of Constantinople, and one of his ministers, spent a whole night
+in prayer. The next day, Arius, the leader of his party, was suddenly
+cut off, by a violent and distressing disease. This prevented the
+threatened danger. Augustine was a wild youth, sunk in vice, and a
+violent opposer of religion. His mother persevered in prayer for him
+nine years, when he was converted, and became the most eminent minister
+of his age. The life of Francke exhibits the most striking and signal
+answers to prayer. His orphan house was literally built up and sustained
+by prayer. If you have not already read this work, I would advise you to
+obtain it. It is a great help to weak faith. Mr. West (afterwards Dr.
+West) became pastor of the Congregational church in Stockbridge,
+Massachusetts, while destitute of vital piety. Two pious females often
+lamented to each other that they got no spiritual food from his
+preaching. At length, they agreed to meet once a week, to pray for <span class="pagenum noind"><a name="Page_64" id="Page_64">{64}</a></span>his
+conversion. They continued this for some time, under much
+discouragement. But, although the Lord tried their faith, yet he never
+suffered them both to be discouraged at the same time. At length, their
+prayers were heard. There was a sudden and remarkable change in his
+preaching. "What is this?" said one of them. "God is the hearer of
+prayer," replied the other. The Spirit of God had led Mr. West to see
+that he was a blind leader of the blind. He was converted, and changed
+his cold morality for the cross of Christ, as the basis of his sermons.
+A pious slave in Newport, Rhode Island, was allowed by his master to
+labor for his own profit whatever time he could gain by extra diligence.
+He laid up all the money he earned in this way, for the purpose of
+purchasing the freedom of himself and family. But, when some of his
+Christian friends heard what he was doing, they advised him to spend his
+<i>gained</i> time in fasting and prayer. Accordingly, the next day that he
+gained, he set apart for this purpose. Before the close of the day, his
+master sent for him, and gave him a written certificate of his freedom.
+This slave's name was Newport Gardner. He was a man of ardent piety; and
+in 1825, he was ordained deacon of a church of colored people, who went
+out from Boston to Liberia. Instances of surprising answers to prayer,
+no less striking than these, are continually occurring in the revivals
+of religion of the present day.</p>
+
+<p>With the evidence here presented, who can doubt that God hears and
+answers prayer? But, the objection arises, "If this doctrine be really
+true, why is it that Christians offer up so many prayers without
+receiving answers?" The apostle James gives some explanation of this
+difficulty: "Ye ask and receive not, <i>because ye ask amiss</i>." It becomes
+us, then, seriously and diligently to inquire how we may <i>ask aright</i> so
+as to secure the blessings so largely promised in answer to prayer. In
+relation to this subject, there are several things to be observed:</p>
+
+<p>1. <i>We must sincerely desire the things which we ask.</i> <span class="pagenum noind"><a name="Page_65" id="Page_65">{65}</a></span>If a child should
+ask his mother for a piece of bread, when she knew he was not hungry,
+but was only trifling with her, it would not he proper for her to give
+it. Indeed, she would have just cause to punish him for mocking her.
+And do we not often come to the throne of grace, when we do not really
+feel our perishing need of the things we ask? God sees our hearts; and
+he is not only just in withholding the blessing we ask, but in
+chastising us for solemn trifling.</p>
+
+<p>2. <i>We must desire what we ask, that God may be glorified.</i> "Ye ask
+amiss, <i>that ye may consume it upon your lusts</i>." We may possibly ask
+spiritual blessings for self-gratification; and when we do so, we have
+no reason to expect that God will bestow them upon us.</p>
+
+<p>3. <i>We must ask for things</i> <span class="smcap">agreeable to the will of God</span>. "And
+this is the confidence that we have in him, that if we ask anything
+<i>according to his will</i>, he heareth us." The things that we ask must be
+such, <i>in kind</i>, as he has indicated his willingness to bestow upon us.
+Such are, spiritual blessings on our own souls; the supply of our
+necessary temporal wants; and the extension of his kingdom. These are
+the <i>kind</i> of blessings that we are to ask; and the degree of confidence
+with which we are to look for an answer must be in proportion to the
+positiveness of the promises. Our Lord assures us that our heavenly
+Father is more willing to give good things, and particularly his Holy
+Spirit, to them that ask him, than earthly parents are to give good
+gifts to their children; and he declares expressly, that our
+sanctification is agreeable to the will of God. The promises of the
+daily supply of our necessary temporal wants are equally positive. What,
+then, can be more odious in the sight of God, than for those who profess
+to be his children to excuse their want of spirituality on the ground of
+their dependence upon him? And what more ungrateful, than to fret and
+worry themselves, lest they should come to want? We may also pray for <span class="pagenum noind"><a name="Page_66" id="Page_66">{66}</a></span>a
+revival of religion in a particular place, and for the conversion of
+particular individuals, with strong ground of confidence, because we
+know that God has willed the extension of Christ's kingdom, and that the
+conversion of sinners is, <i>in itself</i>, agreeable to his will. But we
+cannot certainly know that he intends to convert a particular
+individual, or revive his work in a particular place; nor can we be sure
+that the particular temporal blessing that we desire is what the Lord
+sees to be needful for our present necessities.</p>
+
+<p>4. <i>We must ask in faith.</i> "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 of
+the Lord." A difference of opinion exists among real Christians, as to
+what constitutes the <i>prayer of faith</i> spoken of by the apostle. Some
+maintain that we must <i>believe that we shall receive the very thing for
+which we ask</i>. This opinion is founded on some promises made by our Lord
+to the apostles, which those who hold the contrary opinion suppose to
+have been intended only for them. I shall not attempt to determine this
+point; nor do I think it very important which of these theories is
+embraced; because, in examining the history of those persons whose
+prayers have received the seal of heaven, I find some of them embraced
+one, and some the other; while many who embrace either of them seem not
+to live in the exercise of prevailing prayer. The main point, therefore,
+seems to be, that we should maintain such a nearness of communion with
+God as shall secure the personal exercise of the prayer of faith. Two
+things, however, are essential to this: (1.) <i>Strong confidence in the
+existence and faithfulness of God.</i> "He that cometh unto God must
+believe <i>that he is</i>, and that <i>he is a rewarder of them that diligently
+seek him</i>." (2.) The prayer of faith must be <i>dictated by the Holy
+Spirit</i>. Faith itself is declared to be "the <i>gift of God</i>;" and the
+apostle says, "The Spirit also helpeth our infirmities; for we know not
+what we should pray for as <span class="pagenum noind"><a name="Page_67" id="Page_67">{67}</a></span>we ought, but the Spirit itself maketh
+intercession for us, with groanings which cannot be uttered." "He maketh
+intercession for the saints, according to the will of God." When this
+wonderful truth is made known, we are no longer astonished that God
+should assure us, by so many precious promises, that he will hear and
+answer our prayers. We are called the temples of the Holy Ghost. If the
+Holy Ghost dwell in us, to guide and direct us in all our ways, will he
+forsake us in so important a matter as prayer? O, then, what a solemn
+place is the Christian's closet, or the house of prayer! There the whole
+Trinity meet in awful concert. The Holy Spirit there presents to the
+everlasting Father, through the eternal Son, the prayers of a mortal
+worm! Is it any wonder that <i>such a prayer</i> should be heard? With what
+holy reverence and godly fear should we approach this consecrated place!</p>
+
+<p>5. We must ask in a <i>spirit of humble submission</i>, yielding our wills to
+the will of the Lord, committing the whole case to him, in the true
+spirit of our Lord's agonizing prayer in the garden, when he said, "<i>Not
+my will but thine be done</i>." If I had a house full of gold, and had
+promised to give you as much as you desire, would you need to be urged
+to ask? But, there is an inexhaustible fulness of spiritual blessings
+treasured up in Christ; and he has declared repeatedly that you may have
+as much as you will ask. Need you be urged to ask? Need you want any
+grace? It is unbelief that keeps us so far from God. From what has been
+said on this subject, I think you may safely conclude that your progress
+in the divine life will be in proportion to the real prayer of faith
+which you exercise.</p>
+
+<p>But I come now to give a few practical directions respecting the
+exercise of prayer. Several things are necessary to be observed by every
+one who would live near the throne of grace.</p>
+
+<p>1. <i>Maintain a constant spirit of prayer.</i> "Pray without ceasing."
+"Continuing instant in prayer." <span class="pagenum noind"><a name="Page_68" id="Page_68">{68}</a></span>"Praying always, with all prayer and
+supplication in the Spirit." "And he spake a parable unto them, to this
+end, that men ought always to pray, and not to faint." The meaning of
+these passages is not that we should be always upon our knees, but that
+we should maintain such a prayerful frame, that the moment our minds are
+disengaged, our hearts will rise up to God. Intimately connected with
+this is the practice of <i>ejaculatory prayer</i>, which consists of a short
+petition, silently and suddenly sent up from the heart. This may be done
+anywhere, and under all circumstances. Frequent examples of this kind of
+prayer are recorded in Scripture. It has also been the practice of
+living Christians in all ages. It is a great assistance in the Christian
+warfare. It helps us in resisting temptation; and by means of it, we can
+seek divine aid in the midst of the greatest emergencies. To maintain
+this unceasing spirit of prayer is a very difficult work. It requires
+unwearied care and watchfulness, labor, and perseverance. Yet no
+Christian can thrive without it.</p>
+
+<p>2. <i>Observe staled and regular seasons of prayer. </i> Some professors of
+religion make so much of the foregoing rule as to neglect all other
+kinds of prayer. This is evidently unscriptural. Our Saviour directs us
+to enter into our closets, and, when we have shut the door, to pray to
+our Father who is in secret. And to this precept he has added the
+sanction of his own example. In the course of his history, we find him
+often retiring to solitary places, to pour out his soul in prayer. Other
+examples are also recorded in Scripture. David says, "Evening and
+morning, and at noon, will I pray." And again; "Seven times a day do I
+praise thee." And it was the habitual practice of Daniel, to kneel down
+in his chamber, and pray three times a day. But this practice is so
+natural, and so agreeable to Christian feeling, that no argument seems
+necessary to persuade real Christians to observe it. It has been the
+delight of eminent saints, <span class="pagenum noind"><a name="Page_69" id="Page_69">{69}</a></span>in all ages, to retire alone, and hold
+communion with God.</p>
+
+<p>With regard to the particular times of prayer, no very definite rule
+can be given, which will suit all circumstances. There is a peculiar
+propriety in visiting the throne of grace in the morning, to offer up
+the thanksgiving of our hearts for our preservation, and to seek grace
+for the day: and also in the evening, to express our gratitude for the
+mercies we have enjoyed; to confess the sins we have committed and seek
+for pardon; and to commit ourselves to the care of a covenant-keeping
+God, when we retire to rest. It is also very suitable, when we suspend
+our 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 be
+refreshed. The twilight of the evening is also a favorable season for
+devotional exercises. But, let me entreat you to be much in prayer. If
+the nature of your employment will admit of it, without being unfaithful
+to your engagements, retire many times in the day to pour out your soul
+before God, and receive fresh communications of his grace. Our hearts
+are so much affected by sensible objects, that, if we suffer them to be
+engaged long at a time in worldly pursuits, we find them insensibly
+clinging to earth, so that it is with great difficulty we can disengage
+them. But, by all means, fix upon some stated and regular seasons, and
+observe them punctually and faithfully. Remember <i>they are engagements
+with God</i>.</p>
+
+<p>For your devotional exercises, you should select those times and seasons
+when you find your mind most vigorous, and your feelings most lively. As
+the morning is in many respects most favorable, you would do well to
+spend as much time as you can in your closet, before engaging in the
+employments of the day. An hour spent in reading God's word, and in
+prayer and praise, early in the morning, will give a heavenly tone to
+your feelings; which, by proper watchfulness, and frequent draughts at
+the same fountain, <span class="pagenum noind"><a name="Page_70" id="Page_70">{70}</a></span>you may carry through all the pursuits of the day.</p>
+
+<p>As already remarked, our Lord, in the pattern left us, has given a very
+prominent place to the petition, "<span class="smcap">Thy kingdom come</span>." This is a
+large petition. It includes all the instrumentalities which the church
+is putting forth for the enlargement of her borders and the salvation of
+the world. All these ought to be distinctly and separately remembered;
+and not, as is often the case, be crowded into one general petition at
+the close of our morning and evening prayers. We are so constituted as
+to be affected by a particular consideration of a subject. General
+truths have very little influence upon our hearts. I would therefore
+recommend the arrangement of these subjects under general heads for
+every day of the week; and then divide the subjects which come under
+these heads, so as to remember one or more of them at stated seasons,
+through the day, separate from your own personal devotions. Thus, you
+will always have your mind fixed upon one or two objects; and you will
+have time to enlarge, so as to remember every particular relating to
+them. This, if faithfully pursued, will give you a deeper interest in
+every benevolent effort of the times. The following plan of a daily
+concert of prayer was, some years since, suggested by a distinguished
+clergyman in New England. It gives something of the interest of the
+monthly concert to our daily devotions.</p>
+
+<p><span class="smcap">Sabbath</span>. Sabbath duties and privileges;&mdash;as preaching,
+Sabbath-schools, family instruction, &amp;c. Eph. 6:18-20. 2 Th. 3:1.</p>
+
+<p><span class="smcap">Monday</span>. Conversion of the world;&mdash;the prevalence of peace,
+knowledge, freedom, and salvation. Ps. 2:8. Isa. 11:6-10; 62:1-7; 66:8,
+12.</p>
+
+<p><span class="smcap">Tuesday</span>. Our country;&mdash;our rulers, our free institutions, our
+benevolent societies; deliverance from slavery, Romanism, infidelity,
+Sabbath-breaking, intemperance, profaneness, &amp;c. Ez. 9:6-15. Dan. 9:4-19</p>
+
+<p><span class="pagenum noind"><a name="Page_71" id="Page_71">{71}</a></span><span class="smcap">Wednesday</span>. The rising generation:&mdash;colleges, seminaries, and
+schools of every description; the children of the church, the children
+of the ungodly, and orphan children.</p>
+
+<p><span class="smcap">Thursday</span>. Professing Christians;&mdash;that they may much more
+abound in all the fruits of the Spirit, presenting their bodies a living
+sacrifice, and offering gladly of their substance to the Lord, to the
+extent of his requirement; that afflicted saints may be comforted,
+backsliders reclaimed, and hypocrites converted; that Zion, being
+purified, may arise and shine. Isa. 62:1. Rom. 1:8. Col. 4:12.</p>
+
+<p><span class="smcap">Friday</span>. The ministry, including all who are looking forward to
+that office, and also the Education Society. 1 Thess. 5:25. Luke 10:2.</p>
+
+<p><span class="smcap">Saturday</span>. The Jews. Isa. 54:8. 59:20. Ezek. 36:27. Rom.
+11:11-31. Also, our friends.</p>
+
+<p>3. <i>Observe special seasons of prayer.</i> Before engaging in any important
+matter, make it a subject of special prayer. For this you have the
+example of the blessed Jesus. When he was baptized, before entering upon
+his ministry, he prayed. Before choosing his twelve apostles, he went
+out into a mountain, and spent a whole night in prayer. The Old
+Testament saints were also in the habit of "inquiring of the Lord,"
+before engaging in any important enterprise. And the apostle Paul
+enjoins upon the Philippians, "in everything, by prayer and
+supplication, with thanksgiving, let your requests be made known unto
+God." Also, whenever you are under any particular temptation or
+affliction; whenever you are going to engage in anything which will
+expose you to temptation; whenever you perceive any signs of declension
+in your own soul; when the state of religion around you is low; when
+your heart is affected with the condition of individuals who are living
+in impenitence; or when any subject lies heavily upon your mind;&mdash;make
+the matter, whatever it is, a subject of special prayer. Independent of
+Scripture authority, there is <span class="pagenum noind"><a name="Page_72" id="Page_72">{72}</a></span>a peculiar fitness in the course here
+recommended, which must commend itself to every pious heart.</p>
+
+<p>In seasons of peculiar difficulty, or when earnestly seeking any great
+blessing, you may find benefit from setting apart days of fasting,
+humiliation and prayer. This is especially suitable, whenever you
+discover any sensible decay of spiritual affections in your own heart.
+Fasting and prayer have been resorted to on special occasions, by
+eminent saints, in all ages of the world. The examples recorded in
+Scripture are too numerous to mention here. If you look over the lives
+of the old Testament saints, you will find this practice very common.
+Nor is the New Testament without warrant for the same. Our Lord himself
+set the example, by a long season of fasting, when about to endure a
+severe conflict with the tempter. And he has farther sanctioned the
+practice, by giving directions respecting its performance. We have also
+examples in the Acts of the Apostles. The prophets and teachers, in the
+church at Antioch, fasted before separating Barnabas and Paul as
+missionaries to the heathen. And when they obtained elders in the
+churches, they prayed, <i>with fasting</i>. Paul, in his epistle to the
+Corinthians, speaks of their giving themselves to <i>fasting and prayer</i>,
+as though it were a frequent custom. You will find, also, in examining
+the lives of persons of eminent spiritual attainments, that most of them
+were in the habit of observing frequent seasons of fasting and prayer.
+There is a peculiar fitness in this act of humiliation. It is calculated
+to bring the body under, and to assist us in denying self. The length of
+time it gives us in our closets also enables us to get clearer views of
+divine things. But there is great danger of trusting in the outward act
+of humiliation, and expecting that God will answer our prayers for the
+sake of our fasting. This will inevitably bring upon us disappointment
+and leanness of soul. This is the kind of fasting so common among Roman
+Catholics, and other nominal Christians. But it is no better than
+idolatry. Most <span class="pagenum noind"><a name="Page_73" id="Page_73">{73}</a></span>of the holidays which are usually devoted by the world
+to feasting-and mirth are very suitable occasions for Christians to fast
+and pray; and this for several reasons: (1.) They are seasons of
+leisure, when most people are disengaged from worldly pursuits. (2.) The
+goodness of God should lead us to repentance. Instead of spending these
+days in mirth over the blessings we have enjoyed, we should be looking
+into our hearts, to examine the manner in which we have received them;
+humbling ourselves on account of our ingratitude; and lifting up our
+hearts and voices in thanksgiving for them. (3.) The first day of the
+new year, birth-days, &amp;c., are very suitable occasions for renewing our
+past lives, repenting of our unfaithfulness, making resolutions of
+amendment, and renewing afresh the solemn dedication of ourselves to
+God.</p>
+
+<p>When you set apart a day of fasting and prayer, you ought to have in
+view some definite and particular objects. The day should be spent in
+self-examination, meditation, reading the Scriptures, confession of sin,
+prayer for the particular objects which bear upon your mind, and
+thanksgiving for mercies received. Your self-examination should be as
+practical as possible; particularly looking into the motives of your
+prayers for the special objects which bear heavily upon your heart. Your
+confession of sin should be minute and particular; mentioning every sin
+you can recollect, whether of thought, word, or deed, with every
+circumstance of aggravation. This will have a tendency to affect your
+heart with a sense of guilt, produce earnest longings after holiness,
+and make sin appear more hateful and odious. Your meditations should be
+upon those subjects which are calculated to give you a view of the
+exceeding sinfulness of sin, and the abounding mercy of God in Christ.
+Your reading of the Scriptures should be strictly devotional. Your
+prayers should be very particular, mentioning everything relating to the
+object of your desires, and all the hindrances you have met in seeking
+<span class="pagenum noind"><a name="Page_74" id="Page_74">{74}</a></span>after it. Carry all your burdens to the foot of the cross, and there lay
+them down. Your thanksgiving, also, should be very minute and
+particular, mentioning every mercy and blessing which you can recollect,
+with your own unworthiness, and every circumstance which may tend to
+show the exceeding greatness of God's love, condescension, and mercy.</p>
+
+<p>4. <i>Come to the work with a preparation of heart.</i> The best preparation
+at all times is to maintain an habitual spirit of prayer, according to
+the first direction. But this is not all that is necessary. We are
+unavoidably much occupied with the things of this world. But when we
+come before the great Jehovah, to ask his favor and seek his grace, our
+minds should be heavenly. When you go into your closet, shut out the
+world, that you may be alone with God. Bring your mind into a calm and
+heavenly frame, and endeavor to obtain a deep sense of the presence of
+God, "<i>as seeing him who is invisible</i>." Think of the exalted nature of
+the work in which you are about to engage. Think of your own
+unworthiness, and of the way God has opened to the mercy seat. Think of
+your own wants, or of the wants of others, according to the object of
+your visit to the throne of grace. Think of the inexhaustible fulness
+treasured up in Christ. Think of the many precious promises of God to
+his children, and come with the spirit of a little child to present them
+before him.</p>
+
+<p>5. <i>Persevere in prayer.</i> If you are seeking for any particular object,
+which you know to be agreeable to the will of God, and your prayers are
+not heard, you may be sure of one of two things: (1.) <i>You have been
+asking amiss.</i> Something is wrong in yourself. Perhaps you have been
+selfish in your desires; you have not desired supremely the glory of
+God; you have not felt your dependence: you have not humbled yourself
+sufficiently to receive a blessing; or perhaps you regard iniquity in
+your heart, in some other way. Examine yourself, therefore, in all these
+particulars. Repent, where you find your prayers have <span class="pagenum noind"><a name="Page_75" id="Page_75">{75}</a></span>been amiss. Bow
+very low before God, and seek the influences of his Spirit to enable you
+to pray aright. (2.) Or, <i>perhaps the Lord delays an answer for the
+trial of your faith</i>. Consider then the encouragements which he has
+given us to be importunate in prayer. In the eleventh chapter of Luke,
+our Lord shows us that our friends may be prevailed upon to do us a
+kindness because of our importunity, when they would not do it on
+account of friendship. And in the eighteenth chapter, he shows us that
+even an unjust judge may be persuaded by importunity to do justice.
+Hence he argues the importance of persevering in prayer; and adds with
+emphasis, "And shall not God avenge his own elect, which cry day and
+night unto him, <i>though he bear long with them</i>? I tell you he will
+avenge them speedily." Again; look at the case of the Syrophenician
+woman. She continued to beseech Jesus to have mercy on her, although he
+did not answer her a word. The disciples entreated Christ to send her
+away, because she troubled them with her cries; yet she persevered. And
+even when Christ himself told his disciples that he was only sent to the
+lost sheep of the house of Israel, and compared her to a dog seeking for
+the children's bread; yet, with all these repulses, she would not give
+up her suit; but begged even for the dog's portion&mdash;the children's
+crumbs. When by this means our Lord had sufficiently tried her faith, he
+answered her prayer. So likewise persevere in your prayers, and "in due
+time you shall reap, if you faint not!"</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<div class="footnotes">
+<div class="footnote"><p class="noind"><a name="Footnote_B_2" id="Footnote_B_2"></a><a href="#FNanchor_B_2"><span class="label">[B]</span></a> The scorpion is a little animal, of the shape of an egg,
+whose sting is deadly poison.</p></div>
+</div>
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_76" id="Page_76">{76}</a></span></p>
+
+<h2>LETTER VI.</h2>
+
+
+<h3><i>Temptation.</i></h3>
+
+<div class="blockquot"><p>"Watch and pray, that ye enter not into
+temptation." <span class="smcap">Matt</span> 26:41.</p></div>
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>,</p>
+
+<p>That there is an evil spirit, who is permitted to exert an influence
+upon the hearts of men, is abundantly evident from Scripture. This truth
+is referred to in the beginning of the gospel of Christ, where it is
+said Jesus went up into the wilderness, to be tempted of the devil. He
+is often represented in the Scriptures as the father of the wicked. "The
+tares are the children of the wicked one." "Thou child of the devil." He
+is also represented as putting evil designs into the hearts of men. "And
+Satan stood up against Israel, and provoked David to number Israel."
+"The devil having now put into the heart of Judas Iscariot, Simon's son,
+to betray him." "Ananias, why hath Satan filled thy heart, to lie to the
+Holy Ghost?" Wicked men are spoken of as being carried captive by him at
+his will. He is also represented as the adversary of the people of God,
+seeking to lead them into sin, and, if possible, to destroy them. "Your
+adversary, the devil, as a roaring lion, walketh about, seeking whom he
+may devour." These, and numerous other passages, which might be quoted,
+fully establish the fearful truth, that we are continually beset by an
+evil spirit, who is seeking, by every means in his power, to injure and
+destroy our souls.</p>
+
+<p>When we have to contend with an enemy, it is very important that we
+should know his character. From <span class="pagenum noind"><a name="Page_77" id="Page_77">{77}</a></span>the Scriptures, we learn several
+characteristics of the great enemy of our souls.</p>
+
+<p>1. <i>He is powerful.</i> He has other fallen spirits at his command. Our
+Saviour speaks of the "fire prepared for the devil <i>and his angels</i>." He
+is called "prince of the world," "prince of darkness," and "the god of
+this world." All these titles denote the exercise of great power. He is
+also called <i>destroyer</i>; and is said to walk about, seeking whom he may
+devour. Indeed, so great was his power, and so mighty his work of ruin
+and destruction in this lost world, that it became necessary for the son
+of God to come into the world to destroy his works. "For this purpose
+was the Son of God manifested, that he might <i>destroy the works of the
+devil</i>."</p>
+
+<p>But, although he is powerful, yet his power is limited. This you see in
+the case of Job. No doubt, his malice would have destroyed that holy man
+at once. But he could do nothing against him till he was permitted; and
+then he could go no farther than the length of his chain. God reserved
+the life of his servant. And the apostle Jude speaks of the devils as
+being "reserved <i>in chains</i>, under darkness." But the objection arises,
+"As God is almighty, why is Satan permitted to exercise any power at
+all?" To this objection the Bible furnishes satisfactory answers. (1.)
+It is to try the faith of his children. This was the case with Job. The
+devil had slandered that holy man, by accusing him of serving God from
+selfish motives. By suffering Satan to take away all he had, the Lord
+proved this accusation to be false; and Job came out of the furnace,
+greatly purified. The apostle James says, "My brethren, count it all
+joy, when ye fall into divers temptations; knowing this, that the trying
+of your faith worketh patience." If the children of God were never
+tempted, they would never have an opportunity to prove the sincerity of
+their faith. But they have the blessed assurance, that God will not
+suffer them to be tempted above what they are able to bear, but will,
+with the <span class="pagenum noind"><a name="Page_78" id="Page_78">{78}</a></span>temptation, also make a way to escape, that they may be able to
+bear it. (2.) Again; the devil is permitted to exercise his power, for
+the discovery of hypocrites and for the punishment of sinners. "These
+have no root, which for a while believe, and in time of temptation fall
+away." "But, if our gospel be hid, it is hid to them that are lost. In
+whom the god of this world hath blinded the minds of them that believe
+not."</p>
+
+<p>2. <i>He has much knowledge.</i> He knew the command of God to our first
+parents, and therefore tempted them to break it. When those that were
+possessed with devils were brought to Christ, they cried out, "We <i>know</i>
+thee, who thou art, the holy one of God." He has also a knowledge of the
+Bible; for he quoted Scripture, in his temptation of our Saviour. And as
+he has great experience in the world, he must have a great knowledge of
+human nature, so to be able to suit his temptations to the peculiar
+constitutions of individuals.</p>
+
+<p>3. <i>He is wicked.</i> "The devil sinneth from the beginning." He is called
+the <i>wicked one</i>; or, by way of eminence, "<i>The Wicked.</i>" He is
+altogether wicked. There is not one good quality in his character.</p>
+
+<p>4. <i>He is crafty, and full of deceit and treachery.</i> He lays snares for
+the unwary. That he may the more readily deceive the people of God, he
+appears to them in the garb of religion. "Satan himself is transformed
+into an angel of light." In consequence of his cunning and craft, he is
+called the serpent.<a name="FNanchor_C_3" id="FNanchor_C_3"></a><a href="#Footnote_C_3" class="fnanchor">[C]</a> He is also represented as deceiving the
+nations.<a name="FNanchor_D_4" id="FNanchor_D_4"></a><a href="#Footnote_D_4" class="fnanchor">[D]</a> Hence we are cautioned against the <i>wiles</i> of the devil.<a name="FNanchor_E_5" id="FNanchor_E_5"></a><a href="#Footnote_E_5" class="fnanchor">[E]</a></p>
+
+<p>5. <i>He is a liar.</i> The first thing recorded of him is the lie which he
+told our first parents, to persuade them to disobey God. Hence our
+Saviour calls him a "liar from the beginning."<a name="FNanchor_F_6" id="FNanchor_F_6"></a><a href="#Footnote_F_6" class="fnanchor">[F]</a></p>
+
+<p><span class="pagenum noind"><a name="Page_79" id="Page_79">{79}</a></span>6. <i>He is malicious.</i> As Satan is the enemy of God, so he hates
+everything that is good. He is continually bent on mischief. If his
+power were not restrained, he would introduce general disorder, anarchy
+and confusion, into the government of God. He loves to ruin immortal
+souls; and he takes delight in vexing the people of God. Hence he is
+called <i>Destroyer</i>,<a name="FNanchor_G_7" id="FNanchor_G_7"></a><a href="#Footnote_G_7" class="fnanchor">[G]</a> <i>Adversary</i>, <i>Accuser</i>, <i>Tormentor</i>, and
+<i>Murderer</i>.<a name="FNanchor_H_8" id="FNanchor_H_8"></a><a href="#Footnote_H_8" class="fnanchor">[H]</a></p>
+
+<p>Now, since we are beset by an adversary of such knowledge and power, so
+sly and artful, so false, and so malicious, it becomes us to be well
+acquainted with all his arts, that we maybe on our guard against them.
+The apostle Paul says, "For we are not ignorant of his devices." O, that
+every Christian could say so! How many sad falls would be prevented! I
+Will mention a few of the devices of Satan, which are manifest both from
+the Holy Scriptures, and from the experience of eminent saints who have
+been enabled to detect and distinguish his secret workings in their own
+hearts. It is the opinion of some great and good men, that the devil can
+suggest thoughts to our minds only through the <i>imagination</i>. This is
+that faculty of the mind by which it forms ideas of things communicated
+to it through the senses. Thus, when you see, hear, feel, taste, or
+smell anything, the image of the thing is impressed upon the mind by the
+imagination. It also brings to our recollection these images, when they
+are not present. It is thought to be only by impressing these images
+upon the imagination, that he can operate upon our souls. Hence, we may
+account for the strange manner in which our minds are led off from the
+contemplation of divine things, by a singular train of thought,
+introduced to the mind by the impression of some sensible object upon
+the imagination. This object brings some other one like it to our
+recollection, and that again <span class="pagenum noind"><a name="Page_80" id="Page_80">{80}</a></span>brings another, until we wander entirely
+from the subject before us, and find our minds lost in a maze of
+intellectual trifling.</p>
+
+<p>Satan adapts his temptations to our peculiar tempers and circumstances.
+In youth, he allures us by pleasure, and bright hopes of worldly
+prosperity. In manhood, he seeks to bury up our hearts in the cares of
+life. In old age, he persuades to the indulgence of self-will and
+obstinacy. In prosperity, he puffs up the heart with pride, and
+persuades to self-confidence and forgetfulness of God. In poverty and
+affliction, he excites feelings of discontent, distrust, and repining.
+If we are of a melancholy temperament, he seeks to sour our tempers, and
+promote habitual sullenness and despondency. If naturally cheerful, he
+prompts to the indulgence of levity. In private devotion, he stands
+between us and God, prevents us from realizing his presence, and seeks
+to distract our minds, and drive us from the throne of grace. In public
+worship, he disturbs our minds by wandering thoughts and foolish
+imaginations. When we have enjoyed any happy manifestations of God's
+presence, any precious tokens of his love, then he stirs up the pride of
+our hearts, and leads us to trust in our own goodness, and forget the
+Rock of our salvation. Even our deepest humiliations he makes the
+occasion of spiritual pride. Thus we fall into darkness, and thrust
+ourselves through with many sorrows. If we have performed any
+extraordinary acts of self-denial, or of Christian beneficence, he stirs
+up in our hearts a vain-glorious spirit. If we have overcome any of the
+corruptions of our hearts, or any temptation, he excites a secret
+feeling of self-satisfaction and self-complacency. He puts on the mask
+of religion. Often, during the solemn hours of public worship, he
+beguiles our hearts with some scheme for doing good; taking care,
+however, that self be uppermost in it. When we are in a bad frame, he
+stirs up the unholy tempers of our hearts, and leads us to indulge in
+<span class="pagenum noind"><a name="Page_81" id="Page_81">{81}</a></span>peevishness, moroseness, harshness, and anger, or in levity and unseemly
+mirth.</p>
+
+<p>There is no Christian grace which Satan cannot counterfeit. He cares
+not how much religious feeling we have, or how many good deeds we
+perform, if he can but keep impure and selfish motives at the bottom.
+There is great danger, therefore, in trusting to impulses, or sudden
+impressions of any kind. Such impressions <i>may be</i> from the Spirit of
+God; but they may also be from Satan. The fact that your religious
+feelings are not produced by yourself, but that they arise in your mind
+in a manner for which you cannot account, is no evidence, either that
+they come from the Spirit of God, or that they do not. There are many
+false spirits, which are very busy with people's hearts. As before
+remarked, Satan sometimes appears to us like an angel of light. He is
+often the author of false comforts and joys, very much like those
+produced by the Holy Spirit. We are, therefore, directed to "try the
+spirits, whether they be of God." Nor is it certain that religious
+feelings are holy and spiritual because they come with texts of
+Scripture, brought to the mind in a remarkable manner. If the feeling is
+produced by the truth contained in the Scripture so brought to the mind,
+and is, in its nature, agreeable to the word of God, it may be a
+spiritual and holy affection. But if it arises from the application of
+the Scripture to your own case, on account of its being so brought to
+your mind, you may be sure it is a delusion of the devil. He has power
+to bring Scripture to your mind when he pleases, and he can apply it
+with dexterity, as you see in his temptations of the blessed Saviour.
+Our own hearts are exceedingly deceitful; and our indwelling corruptions
+will gladly unite with him in bringing false peace and comfort to our
+souls. Satan, no doubt, often brings the most sweet and precious
+promises of God to the minds of those he wishes to deceive as to their
+own good estate. But we must be satisfied that the promises belong to
+us, before we take them to ourselves. <span class="pagenum noind"><a name="Page_82" id="Page_82">{82}</a></span>We have "a more sure word of
+prophecy," by which we are to try every impulse, feeling, and
+impression, produced upon our minds. Anything which does not agree with
+the written word of God does not come from him, for he "cannot deny
+himself."</p>
+
+<p>Satan manages temptation with the greatest subtlety. He asks so little
+at first, that, unless our consciences are very tender, we do not
+suspect him. If he can persuade us to parley, he perhaps leaves us for
+a while, and returns again, with a fresh and more vigorous attack. He is
+exceedingly persevering; and, if he can persuade us to give place to him
+at all, he is sure to overcome us at last.</p>
+
+<p>We are also liable to temptation from the world without, and from the
+corruptions of our own hearts within. "They that will be rich fall into
+temptation and a snare." The riches, honors, pleasures, and fashions, of
+this world, are great enemies to serious piety. "Every man is tempted
+when he is drawn away of his own lusts and enticed." Remaining
+corruption is the sorest evil that besets the Christian. The temptations
+of Satan alone would be light, in comparison with the inward conflict he
+is compelled to maintain against the lusts of his own heart. But the
+devil makes use of both these sources of temptation to accomplish his
+ends. The former he uses as outward enticements, and the latter act as
+traitors within. Thus you may generally find a secret alliance between
+the arch deceiver and the corruptions of your own heart. It is not sin
+to be tempted: but it is sin to give place to temptation. "Neither give
+place to the devil."</p>
+
+<p>The heart is very properly compared to a castle or fort. Before
+conversion it is in the possession of the great enemy of souls, who has
+fortified himself there, and secured the allegiance of all our moral
+powers. But when Jesus enters in, he "binds the strong man armed," and
+takes possession of the heart himself. Yet Satan, though in a measure
+bound, loses no opportunity <span class="pagenum noind"><a name="Page_83" id="Page_83">{83}</a></span>to attempt regaining his lost dominion.
+Hence we are directed to "keep the heart <i>with all diligence</i>." Now we
+know how a castle, fort, or city, is kept in time of war. The first
+thing done is to <i>set a watch</i>, whose business is to keep constantly on
+the look out, this way and that way, to see that no enemy is approaching
+from without, and no traitor is lurking within. Hence we are so
+frequently exhorted to <i>watch</i>. "Watch and pray, that ye enter not into
+temptation." "Take heed, watch and pray; for ye know not when the time
+is." "And what I say unto you, I say unto all, Watch." "Watch ye, stand
+fast in the faith, quit you like men, be strong." "Continue in prayer,
+and watch <i>in</i> the same, with thanksgiving." "Praying always, with all
+prayer and supplication in the Spirit, and <i>watching thereunto</i> with all
+perseverance." "Let us watch and be sober." "Watch then <i>in all
+things</i>." "Watch <i>unto</i> prayer." "Blessed is he that <i>watcheth</i>, and
+keepeth his garments, lest he walk naked, and they see his shame." "Set
+a watch, O Lord, before my mouth; keep the door of my lips." If we were
+in a house surrounded by a band of robbers, and especially if we knew
+there were persons in it who held a secret correspondence with them, we
+should be continually on our guard. Every moment we should be
+<i>watching</i>, both within and without. But such is the state of our
+hearts. Surely, no ordinary danger would have called forth from our Lord
+and his apostles such repeated warnings. We are directed to watch in
+<i>all things</i>. Keep a continual guard over your own heart, and over every
+word and action of your life. But there are particular seasons when we
+should set a <i>double watch</i>.</p>
+
+<p>1. We are directed to watch <i>unto</i> prayer. When you approach the mercy
+seat, watch against a careless spirit. Suffer not your mind to be drawn
+away by anything, however good and important in itself, from the object
+before you. If the adversary can divert your mind on the way to that
+consecrated place, he <span class="pagenum noind"><a name="Page_84" id="Page_84">{84}</a></span>will be almost sure to drive you away from it
+without a blessing.</p>
+
+<p>2. We are required to watch not only <i>unto</i> but <i>in</i> prayer. Satan is
+never more busy with Christians than when he sees them on their knees.
+He well knows the power of prayer; and this makes him tremble.</p>
+
+<div class="poem"><div class="stanza">
+<div class="verse">"Satan trembles when he sees</div>
+<div class="verse">The weakest saint upon his knees."</div>
+</div></div>
+
+<p>You should, therefore, with the most untiring vigilance, watch in prayer
+against all wandering thoughts and distraction of mind. You will often
+experience, on such occasions, a sudden and vivid impression upon your
+mind of something entirely foreign from what is before you. This is no
+doubt the temptation of Satan. If you are sufficiently upon your watch,
+you can banish it, without diverting your thoughts or feelings from the
+subject of your prayer, and proceed as though nothing had happened. But,
+if the adversary succeeds in keeping these wild imaginations in view, so
+that you cannot proceed without distraction, turn and beseech God to
+give you help against his wiles. You have the promise, that if you
+resist the devil he will flee from you. These remarks apply both to
+secret prayer and public worship.</p>
+
+<p>3. We have need of special watchfulness when we have experienced any
+comfortable manifestations of God's presence. It is then that Satan
+tempts us to consider the conflict over, and relax our diligence. If we
+give way to him, we shall bring leanness upon our souls.</p>
+
+<p>4. We have need of double watchfulness when gloom and despondency come
+over our souls; for then the adversary seeks to stir up all the perverse
+passions of the heart.</p>
+
+<p>5. Watch, also, when you feel remarkably cheerful. Satan will then, if
+possible, persuade you to <span class="pagenum noind"><a name="Page_85" id="Page_85">{85}</a></span>indulge in levity, to the wounding of your
+soul, and the dishonor of religion.</p>
+
+<p>6. We have need of special watchfulness in prosperity, that we forget
+not God; and in adversity, that we murmur not at his dealings with us.</p>
+
+<p>7. Set a watch over your tongue, especially in the presence of the
+unconverted. "The tongue is a fire, a world of iniquity." David says, "I
+will keep my mouth with a bridle, while the wicked is before me." I do
+not mean that you should ever engage in any sinful conversation in the
+presence of Christians. I know some professors of religion will indulge
+in senseless garrulity among themselves, and put on an air of
+seriousness and solemnity before those whom they regard as unconverted.
+This they pretend to do for the <i>honor of Christ</i>. But Christ says, "Out
+of the abundance of the heart the mouth speaketh." God hates lip
+service. However, in the company of sinners and formal professors we are
+peculiarly exposed to temptation, and have need therefore to set a
+double guard upon our lips. A single unguarded expression from a
+Christian may do great injury to an unconverted soul.</p>
+
+<p>8. Watch over your heart when engaged in doing good to others. It is
+then that Satan seeks to stir up pride and vain-glory.</p>
+
+<p>9. Set a <i>double</i> watch over your easily besetting sin. "Let us lay
+aside every weight, and the sin which doth so easily beset us." Most
+persons have some constitutional sin, which easily besets them. Satan
+takes the advantage of this infirmity, to bring us into difficulty.</p>
+
+<p>10. Finally, keep a constant watch over the <i>imagination</i>. Since this is
+the medium through which temptation comes, never suffer your fancy to
+rove without control. If you mortify this faculty of the soul, it may be
+a great assistance to your devotion. But, if you let it run at random,
+you will be led captive by Satan at his will. Strive, then, after a
+sanctified <span class="pagenum noind"><a name="Page_86" id="Page_86">{86}</a></span>imagination, that you may make every power of your soul
+subservient to the glory of God.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<div class="footnotes">
+<div class="footnote"><p class="noind"><a name="Footnote_C_3" id="Footnote_C_3"></a><a href="#FNanchor_C_3"><span class="label">[C]</span></a> Gen. 3; Isa. 27:1; Rev. 12:9</p></div>
+
+<div class="footnote"><p class="noind"><a name="Footnote_D_4" id="Footnote_D_4"></a><a href="#FNanchor_D_4"><span class="label">[D]</span></a> Rev. 20:8.</p></div>
+
+<div class="footnote"><p class="noind"><a name="Footnote_E_5" id="Footnote_E_5"></a><a href="#FNanchor_E_5"><span class="label">[E]</span></a> Eph. 6:11.</p></div>
+
+<div class="footnote"><p class="noind"><a name="Footnote_F_6" id="Footnote_F_6"></a><a href="#FNanchor_F_6"><span class="label">[F]</span></a> John 8:44.</p></div>
+
+<div class="footnote"><p class="noind"><a name="Footnote_G_7" id="Footnote_G_7"></a><a href="#FNanchor_G_7"><span class="label">[G]</span></a> <i>Abaddon</i> signifies <i>destroyer</i>.</p></div>
+
+<div class="footnote"><p class="noind"><a name="Footnote_H_8" id="Footnote_H_8"></a><a href="#FNanchor_H_8"><span class="label">[H]</span></a> Rev. 9:11; I Pet. 5:8; Rev. 12:10; Matt. 18:34; John 8:44.</p></div>
+</div>
+
+<hr style="width: 30%;" />
+
+<h2>LETTER VII.</h2>
+
+<h3><i>Self-Denial.</i></h3>
+
+<div class="blockquot"><p>"If any man will come after me, let him deny
+himself, and take up his cross daily, and
+follow me."&mdash;<span class="smcap">Luke</span> 9:23.</p></div>
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>,</p>
+
+<p>The duty of self-denial arises from the unnatural relation which sin has
+created between us and God. The first act of disobedience committed by
+man was a setting up of himself in opposition to God. It was a
+declaration that he would regard his own will in preference to the will
+of his Creator. <i>Self</i> became the supreme or chief object of his
+affections. And this is the case with all unregenerate persons. Their
+own happiness is the object of their highest wishes. They pursue their
+own selfish interests with their whole hearts. When anything occurs, the
+first question which arises in their minds is, "How will this affect
+<i>me</i>?" It is true, they may often exercise a kind of generosity towards
+others. But, if their motives were scanned, it would appear that
+self-gratification is at the bottom of it. The correctness of these
+assertions, no one will doubt, who is acquainted with his own heart. All
+unconverted persons live for themselves. They see no higher object of
+action than the promotion of their own individual interests. The duty in
+question consists in the denial of this disposition. And a moment's
+attention will show that nothing can be more reasonable. No individual
+has a right to attach to himself any more importance than properly
+<span class="pagenum noind"><a name="Page_87" id="Page_87">{87}</a></span>belongs to the station he occupies in the grand scale of being, of which
+God is the centre. It is by this station that his value is known. If he
+thinks himself of more consequence than the place he occupies will give
+him, it leads him to seek a higher station. This is pride. It is setting
+up the wisdom of the creature in opposition to that of the Creator. This
+was probably the origin of the first act of disobedience. Satan thought
+himself entitled to a higher station in the scale of being than God gave
+him; therefore, he rebelled against the government of the Most High This
+act of rebellion was nothing more than setting up his own selfish
+interests against the interests of the universe. And what would be the
+consequence, if this selfish principle were carried out in the material
+universe? Take, for example, our own planetary system. If every planet
+should set up an interest separate from the whole, would they move on
+with such beautiful harmony? No; every one would seek to be a sun. They
+would all rush towards the common centre, and universal confusion would
+follow. God is the sun and centre of the moral universe, and the setting
+up of private individual interests as supreme objects of pursuit, if
+permitted to take their course, would produce the same general
+confusion. This it has done, so far as it has prevailed. Its tendency is
+to create a universal contention among inferior beings for the throne of
+the universe, which belongs to God alone. But, the interests of God, if
+I may be allowed the expression, are identified with the highest good of
+his intelligent creation. Hence we see the perfect reasonableness of the
+first commandment, "Thou shalt have no other gods before me." There can
+be no selfishness in this, because the best interests of the universe
+require it. But, by pursuing our own selfish interests as the chief
+good, we make a god <i>of self</i>.</p>
+
+<p>The religion of Jesus Christ strikes at the root of this selfish
+principle. The very first act of the new-born soul is a renunciation or
+giving up of self&mdash;the surrender of the whole soul to God. The entire
+dedication <span class="pagenum noind"><a name="Page_88" id="Page_88">{88}</a></span>which the Christian makes of himself&mdash;soul, body and
+property&mdash;to the Lord, implies that he will no longer live to himself,
+but to God. "Present your bodies, a living sacrifice, holy and
+acceptable unto God." "For none of us liveth to himself." "They which
+live, should not henceforth live unto themselves, but unto him which
+died for them and rose again." "Whether therefore ye eat or drink, or
+<i>whatsoever ye do</i>, do all <i>to the glory of God</i>." Self-denial is, then,
+an entire surrender of our own wills to the will of God. It is an
+adoption of the revealed will of God as the rule of duty; and a
+steadfast, determined, and persevering denial of every selfish
+gratification which comes between us and duty. It is a seeking of the
+glory of God and the good of our fellow-creatures, as the highest object
+of pursuit. In short, it is to "love the Lord our God with all our
+heart, soul, might, mind and strength, and our neighbor as ourselves."</p>
+
+<p>By carrying out this principle, in its application to the feelings,
+desires, and motives of the heart, and the actions of the life, we learn
+the practical duty of self-denial. This is a very important matter; for
+the Scriptures most fully and clearly cut off all hope for such as are
+destitute of the true spirit of self-denial. Let us hear what our
+blessed Lord and Master says upon this subject. "He that loveth father
+or mother more than me, is not worthy of me; and he that loveth son or
+daughter more than me, is not worthy of me." "If any man will come after
+me, let him <i>deny himself</i>, and take up his cross and follow me. For,
+whosoever will save his life shall lose it; and whosoever will lose his
+life for my sake shall find it." "If any man come to me, and hate not
+his father and mother, and wife and children, and brethren and sisters,
+yea, and his <i>own life</i> also, he <i>cannot be my disciple</i>." "He that
+loveth his life, shall lose it; and he that hateth his life in this
+world shall keep it unto life eternal." "If thy right eye offend thee,
+(or cause thee to offend,) pluck it out and cast it from thee." <i>We must
+follow Christ.</i> Here we are taught that, unless <span class="pagenum noind"><a name="Page_89" id="Page_89">{89}</a></span>we put away all
+self-seeking, and willingly surrender the dearest objects of our
+affections on earth, yea, and <i>our own lives also</i>, if need be, we have
+no claim to the character of disciples of Christ. The glory of God and
+the general good must be our ruling principle of action; and we must not
+gratify ourselves in opposition to the will of God, or the interest of
+our fellow-beings. Every action must be brought to this test. Here is
+heart-work and life-work. Self must be denied in all our spiritual
+feelings, and in all our devotions, or they will be abominable in the
+sight of God. Here is work for self-examination. Every exercise of our
+minds should be tried by this standard. Again; we must deny self in all
+our conduct. And here we have the examples of many holy men, recorded in
+Scripture, with a host of martyrs and missionaries, but especially of
+our Lord himself, to show what influence the true spirit of self-denial
+exerts upon the Christian life. In the passage quoted above, our Lord
+expressly declares that, in order to be his disciples, we must <i>follow</i>
+him. And how can this be done, but by imitating his example? He was
+willing to make <i>sacrifices</i> for the good of others. He led a life of
+toil, hardship, and suffering, and <i>gave up his own life</i>, to save
+sinners. His immediate disciples did the same. They submitted to
+ignominy, reproach, suffering, and death itself, for the sake of
+promoting the glory of God, in the salvation of men. Cultivate, then,
+this spirit. Prefer the glory of God to everything else. Prefer the
+general good to your own private interest. Be willing to make personal
+sacrifices for the benefit of others. Carry this principle out in all
+your intercourse with others, and it will greatly increase your
+usefulness. It will also really promote your own interest and happiness.
+There is nothing which renders a person so amiable and lovely, in the
+sight of others, as disinterested benevolence. Think no sacrifice too
+great to make, no hardship too painful to endure, if you can be the
+means of benefiting perishing souls. Remember, it was for this that
+Jesus gave up his life; <span class="pagenum noind"><a name="Page_90" id="Page_90">{90}</a></span>and he requires you to be ready to give up
+everything you have, and even life itself, if the same cause shall
+require it.</p>
+
+<p>But let me caution you against placing self-denial chiefly in outward
+things. We are not required to relinquish any of the comforts and
+enjoyments of this life, except when they come in competition with our
+duty to God and our fellow-creatures. "Every creature of God is good,
+and nothing to be refused, if it be received with thanksgiving;" and
+godliness has the promise of this life as well as of that which is to
+come. The religion of some people seems to consist chiefly in denying
+themselves of lawful enjoyments; and you will find them very severe and
+censorious towards others, for partaking freely and thankfully of the
+bounties of God's providence. This, however, is but a species of
+self-righteous mockery, characterized by Paul as a voluntary humility.
+Instead of being self-denial, it is the gratification of self in
+maintaining an appearance of external sanctity. It may, however, be not
+only proper, but obligatory upon us, to sacrifice these lawful
+enjoyments, when we may thereby promote the interests of Christ's
+kingdom; which requires the exercise of a self-sacrificing spirit.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<hr style="width: 30%;" />
+
+<h2>LETTER VIII.</h2>
+
+<h3><i>Public and Social Worship, and Sabbath Employments.</i></h3>
+
+<div class="blockquot"><p>"Not forsaking the assembling of ourselves
+together."&mdash;<span class="smcap">Heb</span>. 10:23.</p>
+
+<p>"It is lawful to <i>do well</i> on the Sabbath
+days."&mdash;<span class="smcap">Matt</span>. 12:12.</p>
+
+<p>"Call the Sabbath a delight, the holy of the
+Lord, honorable,"&mdash;"honor him, not doing
+thine own ways, nor finding thine own
+pleasure, nor speaking thine own
+words."&mdash;<span class="smcap">Isa</span>. 68:13.</p></div>
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>,</p>
+
+<p>The duty of public worship is clearly taught in the Holy Scriptures: 1.
+From the appointment of one <span class="pagenum noind"><a name="Page_91" id="Page_91">{91}</a></span>day in seven, to be set apart exclusively
+for the service of God, we may argue the propriety of assembling
+together, to acknowledge and worship him in a social capacity. God has
+made us social beings; and all the institutions of his appointment
+contemplate us as such. The public worship of the Sabbath is
+preeminently 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.</p>
+
+<p>2. If we look forward from the institution of the Sabbath to the
+organization of the Jewish church, we find that God did actually
+establish a regular system of public worship. An order of men was
+instituted whose special business was to conduct the public worship of
+God. After the return of the Jews from captivity, social meetings, held
+every Sabbath, for public religious worship, became common all over the
+land. They were called <i>synagogues</i>.<a name="FNanchor_I_9" id="FNanchor_I_9"></a><a href="#Footnote_I_9" class="fnanchor">[I]</a> Although we have no particular
+account of the divine origin of these assemblies, yet they were
+sanctioned by the presence of Christ, who often took part in the public
+exercises.</p>
+
+<p>Under the gospel dispensation, the plan of synagogue worship is
+continued, with such modifications as suit it to the clearer and more
+complete development of God's gracious designs towards sinful men. A new
+order of men has been instituted, to conduct public worship and teach
+the people. As religion consists very much in the exercise of holy
+affections, God has appointed the preaching of the Word as a suitable
+means for stirring up these affections. Our desires are called forth,
+our love excited, our delight increased, and our zeal inflamed, by a
+faithful, earnest, and feeling representation of the most common and
+familiar truths of the Bible, from the pulpit. It is <span class="pagenum noind"><a name="Page_92" id="Page_92">{92}</a></span>evident, then, that
+the private reading of the best books, though highly useful, cannot
+answer the end and design of public worship.</p>
+
+<p>3. The duty of public worship may be inferred from the fitness and
+propriety of a public acknowledgment of God, by a community, in their
+social capacity.</p>
+
+<p>4. This duty is enforced by the example of holy men of old; but
+especially of Christ and his apostles. David took great delight in the
+public worship of God's house. "My soul thirsteth for thee; my flesh
+longeth for thee in a dry and thirsty land, where no water is, to see
+thy power and glory, <i>so as I have seen thee in the sanctuary</i>." "<i>I
+went into the sanctuary</i> of God; then understood I their end." "Lord, <i>I
+have loved the habitation of thy house</i>, and the place where thine honor
+dwelleth." "<i>I went with them to the house of God</i>, with the voice of
+joy and praise, with a multitude that kept holy day." "We took sweet
+counsel together, <i>and walked to the house of God in company</i>." "<i>I will
+dwell in the house of</i> the Lord forever." "One thing have I desired of
+the Lord, that will I seek after; that I may <i>dwell in the house of the
+Lord all the days of my life</i>, to behold the beauty of the Lord, and to
+inquire in his temple." Such were the feelings of the man who has
+expressed, in strains of sweetest melody, the experience of Christians
+in all ages. Delight in the worship of God's house may be regarded as
+one of the tokens of the new birth. If you are destitute of this
+feeling, you have reason to form sad conclusions respecting the
+foundation of your hopes. But, the example of Jesus is very clear on
+this point. "And he came to Nazareth, where he had been brought up,
+and, <i>as his custom was</i>, he went into the synagogue on the Sabbath day,
+and stood up for to read." From this it appears that Jesus, even before
+entering upon his ministry, was in the habit of attending regularly upon
+the public worship of God in the synagogue of Nazareth, where he had
+been brought up. This was the first time he had been <span class="pagenum noind"><a name="Page_93" id="Page_93">{93}</a></span>there, after the
+commencement of his ministry; yet he went into the synagogue on the
+Sabbath day, <i>as his custom was</i>; evidently showing that he had always
+been in the habit of doing so. Again; after the crucifixion of our Lord,
+we find the disciples regularly assembling together upon the <i>first day
+of the week</i>, which is the Christian Sabbath. And Jesus himself honored
+these assemblies by his presence, after his resurrection. That this
+practice continued to be observed by the churches founded by the
+apostles, is evident, from the frequent allusions to it in the Acts, and
+in the writings of Paul. Paul preached at Macedonia upon the first day
+of the week, when the disciples came together to break bread. In the
+sixteenth chapter of his first epistle to the Corinthians, he gives
+directions for taking up collections for the poor saints <i>on the first
+day of the week</i>; which evidently means the time when they were in the
+habit of meeting for public worship. And in the eleventh chapter of the
+same epistle, he tells them how to regulate their conduct when they
+"<i>come together in the church</i>." Again; he exhorts the Hebrews <i>"not to
+forsake the assembling of themselves together</i>." From all these
+passages, I think the inference is plain, that, under the direction of
+the apostles, the public worship of God, upon the Sabbath, was observed
+in the primitive churches. And this is confirmed by the fact, that the
+same practice has since been uniformly observed by the church in all
+ages.</p>
+
+<p>From the foregoing arguments I draw the following conclusions: 1. It is
+the imperative duty of every person to attend regularly upon the public
+worship of God, unless prevented by circumstances beyond his control.
+God has appointed public worship, consisting of devotional exercises and
+the preaching of his Word, as the principal means of grace, for edifying
+his people, and bringing lost sinners to himself. We cannot, therefore,
+excuse ourselves for not waiting upon these means; nor can we expect the
+blessing or <span class="pagenum noind"><a name="Page_94" id="Page_94">{94}</a></span>God upon any others which we may substitute in their place.</p>
+
+<p>2. This duty remains the same, even under the ministry of a cold and
+formal pastor, provided he preaches the essential doctrines of the
+gospel. If he denies any of these, his church becomes the synagogue of
+Satan, and therefore no place for the child of God. This conclusion is
+drawn from the practice of Christ himself. He attended habitually upon
+the regularly constituted public worship of the Jews, although there
+appears to have been scarce any signs of spiritual worship among them.
+The Scriptures were read&mdash;the truth was declared; yet all was cold
+formality&mdash;a mere shell of outside worship.</p>
+
+<p>3. No person, who neglects public worship upon the Sabbath, when it is
+in his power to attend, can expect a blessing upon his soul. When
+preaching is of an ordinary character, and not very full of instruction,
+or when the manner of the preacher is disagreeable, people are
+frequently tempted to think they can improve their time better at home,
+in reading, meditation, and prayer. But this is a very great mistake,
+unless they can spend the Sabbath profitably without the presence of
+God. If, as I think I have already shown, it is the <i>duty</i> of every one
+to attend upon the regularly instituted public worship of the Sabbath,
+when we neglect it we are out of the way of duty. And God will never
+bless us in the neglect of any positive duty, even if our whole time be
+spent upon our knees. Remember, this is the condition of the promise,
+"<i>If ye abide in me, and my words abide in you</i>, ye shall ask what ye
+will, and it shall be done unto you." When, therefore, we are living in
+sin, or in the neglect of duty, (which is the same thing,) God will not
+hear our prayers. "If I regard iniquity in my heart," says the psalmist,
+"the Lord will not hear me." Again; it is the regular ministration of
+his word in the sanctuary, that God most eminently blesses for the
+growth of Christians and the conversion of sinners. And when the
+appointed means of <span class="pagenum noind"><a name="Page_95" id="Page_95">{95}</a></span>grace are slighted, can any one expect the blessing
+of God? Will he bless the means which you have devised, and preferred to
+those of his own appointment? Do not, then, neglect the habitual and
+regular attendance upon the public worship of God, whenever there is a
+properly conducted assembly of orthodox Christians within your reach. I
+would not dare neglect this, even if the reading of a sermon were
+substituted for preaching.</p>
+
+<p>Having, as I think, proved the obligation to attend public worship, I
+will now notice a few particulars respecting the performance of the
+duty.</p>
+
+<p>1. <i>Attend on the stated ministrations of your pastor.</i> If there is more
+than one church professing your own sentiments, in the place where you
+reside, select the pastor who is most spiritual, and will give you the
+best instruction. But, when you have made this selection, consider
+yourself bound to wait on his ministry. Do not indulge yourself in going
+from place to place, to hear this and that minister. This will give you
+"<i>itching ears</i>" and cultivate a love of novelty, and a critical mode of
+hearing, very unfavorable to the practical application of the truth to
+your own soul. If you wish to obtain complete views of truth, if you
+wish your soul to thrive, attend, as far as possible, upon <i>every</i>
+appointment of your pastor. Every minister has some plan. He adapts his
+preaching to the peculiar state of his own people, and frequently
+pursues a chain of subjects in succession, so as to present a complete
+view of the great doctrines of the Bible. Whenever you absent yourself,
+you break this chain, and lose much of your interest and profit in his
+preaching. I do not say but on special occasions, when some subject of
+more than visual importance is to be presented at another place, it may
+be proper for you to leave your own church. But, in general, the
+frequent assistance which most pastors receive from strangers will
+furnish as great variety as you will find profitable.</p>
+
+<p>2. <i>Be punctual in attending at the stated hour of</i> <span class="pagenum noind"><a name="Page_96" id="Page_96">{96}</a></span><i>public worship.</i>
+This, though of great importance, is sadly neglected by most
+congregations. Punctuality is so necessary in matters of business, that
+a man is hardly considered honest, when he fails to meet his friend at
+the hour of engagement. And why should it be thought of less consequence
+to be exact and punctual in our engagements with God than with man? The
+person, 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 the
+place, time, and employment. "God is greatly to be feared <i>in the
+assembly of his saints</i>, and to be had in reverence of all them that are
+about him." Always calculate to be seated in the sanctuary a few minutes
+before the time appointed for the commencement of worship. As precious
+as time is, it would be much better to lose a few moments, than to do so
+much injury. But this time need not be lost. You require a little time,
+after entering the house of God, to settle your mind, and to lift your
+soul, in silent prayer, to God for his blessing.</p>
+
+<p>3. Several things are necessary to be observed, in order to wait upon
+God, in the sanctuary, in a proper manner:&mdash;(1.) <i>Go to the house of God
+with a preparation of heart.</i> First visit your closet, and implore the
+influences of the Holy Spirit, to prepare your heart for the reception
+of the truth, and to bless it to your own soul and the souls of others;
+and, if possible, go immediately from your closet to the house of
+worship. On the way, shut out all thoughts except such as are calculated
+to inspire devotional feelings; and, if in company, avoid conversation.
+Whatever may be the nature of such conversation, it will be very likely
+to produce a train of thought which will distract and disturb your mind
+during public worship. (2.) When you approach the house of worship,
+remember that God is there in a peculiar manner. He has promised to be
+where two or three shall meet in his name. It is in the <i>assembly of his
+saints</i>, that he <span class="pagenum noind"><a name="Page_97" id="Page_97">{97}</a></span>makes known the power of his Spirit. As you enter his
+house, endeavor to realize the solemnity of his presence, and walk
+softly before him. Avoid carelessness of demeanor, and let your
+deportment indicate the reverence due to the place where "God's honor
+dwelleth." "Keep thy foot, when thou goest to the house of God." But,
+above all, avoid that indecent practice of whispering and conversation
+in the house of God. Before service commences, it unfits the mind for
+the solemn employments in which you are about to engage. After the
+congregation is dismissed, it dissipates the impression received. When
+seated in the place of worship, set a watch over the senses, that your
+eyes and ears may not cause your mind to wander upon forbidden objects.
+There is great danger that the attraction of persons, characters and
+dress, may dissipate every serious thought with which you entered the
+sanctuary. By this means, you will lose the benefit of the means of
+grace, and bring leanness upon your soul. Again; set a watch over your
+imagination. This is a time when Satan is particularly busy in diverting
+the fancy; and, unless you are doubly watchful, he will lead away your
+mind, by some phantom of the imagination, before you are aware of it.
+Keep these avenues of temptation guarded, and seek to bring yourself
+into a prayerful frame of mind, that you may be suitably affected by the
+various exercises of public worship.</p>
+
+<p>4. <i>Unite in spirit with the devotional part of the service.</i> "God is a
+Spirit; and they that worship him must worship in spirit and in truth."
+Be particularly careful that you do not mock God in singing. This part
+of worship, I fear, is too often performed in a heartless manner. Try to
+sing with the <i>spirit</i>, as well as the understanding. And whenever you
+come to anything in the language of the psalm or hymn which you cannot
+adopt as your own, omit it. If you sing before him what you do not
+<i>feel</i>, you lie to him in your heart. And you know, by the terrible
+example of Ananias and Sapphira, how God regards this <span class="pagenum noind"><a name="Page_98" id="Page_98">{98}</a></span>sin. In prayer,
+<i>strive</i> to follow, in your heart, the words of the person who leads,
+applying the several parts of the prayer to yourself in particular, when
+they suit your case, and yet bearing in mind the various subjects of
+petition, which relate to the congregation and the world. In all the
+exercises of public worship, labor and strive against wandering
+thoughts. This is the time when Satan will beset you with all his fury.
+Now you must be well armed, and fight manfully. Be not discouraged,
+though you may be many times foiled. If you persevere in the strength of
+Jesus, you will come off conqueror at last.</p>
+
+<p>5. "Take heed <i>how</i> you hear." (1.) Consider the speaker as the
+ambassador of Christ, sent with a message from God to yourself. For such
+truly is every evangelical minister of Christ. (2.) Diligently compare
+the doctrines, which you hear from the pulpit, with the Holy Scriptures,
+and receive nothing which does not agree with them. The figure used in
+the passage referred to, (2 Cor. 5:20,) is borrowed from the practice of
+one government sending a person on a particular errand to another. The
+analogy in this case, however, does not hold good throughout. It is like
+a sovereign sending an ambassador to persuade rebels against his
+government to submit to him, and accept of pardon. But, in such a case,
+it would be possible, either for some person, who was not sent, to
+deliver a false message in the name of the king, or for one who was
+really sent, to deliver a different message from the one sent by him. So
+it is in relation to preachers of the gospel. There are many, whom
+Christ has never sent, who are spreading abroad lies over the land; and
+there are others, really sent by Christ, who have, in some respects,
+misapprehended his meaning, and therefore do not deliver his message
+just as he has directed. But, our blessed Lord, foreseeing this, has
+wisely and kindly given us a <i>check book</i>, by which we may discover
+whether those who speak in his name tell the truth. Hence we are
+commanded to "search the Scriptures," and to "try <span class="pagenum noind"><a name="Page_99" id="Page_99">{99}</a></span>the spirits, whether
+they be of God." And the Bereans were commended as more noble, because
+they searched the Scriptures daily, to know whether the things preached
+by the apostles were so. If, then, they were applauded for trying the
+preaching of the apostles by the word of God, surely we may try the
+preaching of uninspired men by the same standard. (3.) Beware of a
+fault-finding spirit. There are some persons, who indulge such a habit
+of finding fault with preaching, that they never receive any benefit
+from it. Either the matter of the sermon, the apparent feeling of the
+preacher, or his style and manner of delivery, does not suit them, and
+therefore they throw away all the good they might have obtained from his
+discourse. Remember that preachers of the gospel are but men. So weak
+are they, that the apostle compares them to "earthen vessels." Do not,
+then, expect perfection. Bear with their infirmities. Receive their
+instructions as the bread which your heavenly Father has provided for
+the nourishment of your soul. Do not ungratefully spurn it from you.
+What would you think, to see a child throwing away the bread his mother
+gives him, because it does not suit his capricious notions? Surely, you
+would say he did not deserve to have any. But, if your minister is cold
+and formal, and does not exhibit the truth in a clear, pointed, and
+forcible manner to the conscience, mourn over the matter in secret,
+before God. You will do no good by making it a subject of common
+conversation. It will lead to the indulgence of a censorious spirit, to
+the injury of your own soul, and the wounding of the cause of Christ. If
+you speak of it at all, let it be in a spirit of tender concern for the
+welfare of Zion, to some pious friends, who will unite with you in
+praying for your pastor. You recollect the conversion of Dr. West,<a name="FNanchor_J_10" id="FNanchor_J_10"></a><a href="#Footnote_J_10" class="fnanchor">[J]</a> in
+answer to the prayers of two pious females. So you may be instrumental
+in reviving the heart of your pastor. (4.) <span class="pagenum noind"><a name="Page_100" id="Page_100">{100}</a></span><i>Hear with self-application.</i>
+From almost any passage in the Bible the Christian may draw a practical
+lesson for himself. Some truths may not be immediately applicable to
+your present circumstances; but they are, nevertheless, calculated to
+affect your heart. Even a sermon, addressed exclusively to impenitent
+sinners, is calculated to rouse up the most intense feelings of the
+Christian's soul. It reminds him of the exceeding wickedness of his past
+life; it shows him what an awful gulf he has escaped; it leads him to
+mourn over his ingratitude; and it calls forth his prayers and tears in
+behalf of perishing sinners. Strive to bring home the truth, so far as
+it is applicable to yourself, in the most searching manner. Examine your
+own heart diligently, that you lose nothing which belongs to you. (5.)
+<i>Do not hear for others. </i> Let every one make his own application of the
+truth. Many persons are so intent on finding garments for others, that
+they lose their own. (6.) <i>Hear with a prayerful frame of mind.</i> If any
+part of the discourse is intended for professors of religion, let your
+heart continually ascend to God, for the Holy Spirit to apply it to your
+own heart, and to the heart of every Christian present. If any part of
+it is designed for impenitent sinners, let your soul put forth an agony
+of prayer, that it may be blessed for their conversion. (7.) <i>Remember
+and practise what you hear.</i> This is of great importance; and, unless
+you attend to it, every other direction will be of little avail.</p>
+
+<p>Intimately connected with public worship are social meetings for prayer.
+We have examples of these in the primitive church. The disciples met for
+prayer <i>ten days</i> in succession before the outpouring of the Holy Spirit
+on the day of Pentecost. When the apostles returned from before the
+council, they held a prayer-meeting, and the place was shaken where they
+were assembled. When Peter was imprisoned, the church assembled for
+prayer <i>in the night</i>; and an angel delivered him out of the prison. We
+read of a place by the river side, where prayer was "wont to <span class="pagenum noind"><a name="Page_101" id="Page_101">{101}</a></span>be made."
+And at Miletus, Paul attended a precious prayer-meeting with the elders
+of the church of Ephesus. These meetings have been maintained among
+evangelical 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 in
+this way, I see not how vital piety can exist in a church. The feelings
+of a lively Christian will lead him to the place where prayer is "wont
+to be made." But it will not do to follow our feelings at all times,
+because they are variable. Be governed in everything by religious
+principle. If there are prayer-meetings in the place where you reside,
+make it a matter of conscience to attend them. Let no slight excuse keep
+you from the house of prayer. Especially, never let company prevent your
+attendance upon these meetings. There is a time for visiting; but to
+prefer the company of mortals to that of the living God is most unwise;
+and if but two or three are really met for the purpose of holding
+communion with Christ, they have his promise that he will be with them.
+In relation to punctuality, preparation, watchfulness, &amp;c., the remarks
+already made in relation to public worship apply with equal force to
+social prayer-meetings.</p>
+
+<p>But, in addition to the ordinary prayer-meetings, I would recommend to
+you always to attend a praying circle of females. Female prayer-meetings
+have often been blessed to the reviving of God's work; and if, by the
+grace of God, you are enabled to offer up the prayer of faith, your
+influence may thus be felt to the remotest parts of the earth.</p>
+
+<p>In relation to the duties of that portion of the holy Sabbath not
+employed in public worship, it naturally divides itself into two parts:
+I. <i>The duty we owe to the souls of others.</i> We are bound to follow the
+example of Christ, so far as it is applicable to the station we hold in
+his kingdom. If we examine his life, we shall find that the love of
+souls was everywhere predominant. <span class="pagenum noind"><a name="Page_102" id="Page_102">{102}</a></span>It was for this that he condescended
+to be made flesh, and dwell among us. It was for this that he labored
+and toiled. For this he suffered, bled, and died. If we can, in any
+manner, be instrumental in saving souls, the love of Christ must
+constrain us to <i>do what we can</i>. If we have not his Spirit, we are none
+of his. No one, with the love of Jesus burning in his breast, can look
+upon dying sinners around him, without feeling anxious to do something
+for their salvation. The Sabbath school opens a wide field of
+usefulness. Here every Christian, male and female, may become the
+pastor of a little flock. Such, truly, is the relation between a Sabbath
+school teacher and his class. He is appointed to watch for their souls.
+This is no ordinary office. It is one of high responsibility. The
+Sabbath school teacher becomes an ambassador of Christ to the little
+flock entrusted to his care. Every one of their souls is worth more than
+the world.</p>
+
+<p>I shall offer no argument to persuade you to engage in this work,
+because I know your heart is in it, and I cannot see how any Christian
+can need urging to such a delightful employment. I only wish to stir up
+your zeal in the cause, and give a few plain and practical directions
+respecting this highly important duty. In doing this, it is necessary to
+consider the end and object of Sabbath school instruction. This is
+nothing less than the conversion of the children, and their subsequent
+preparation for usefulness in the church of Christ. To this end, three
+things are indispensably requisite: 1. That the children should have a
+clear and distinct knowledge of those great though simple truths of
+God's word, which teach them their lost and ruined condition by nature,
+and the way of salvation revealed in the gospel. Without this, they
+cannot become the subjects of renewing grace; for this work is carried
+on in the heart, through the instrumentality of God's word. These truths
+must, therefore, be so illustrated, simplified, and brought down to
+their capacities, that they will see their application to themselves,
+<span class="pagenum noind"><a name="Page_103" id="Page_103">{103}</a></span>and learn from them their own immediate duty.</p>
+
+<p>2. That this great end may be accomplished, it is necessary that the
+Holy Spirit should apply the truth to their consciences, and incline
+them to embrace it. For even young sinners are so depraved that they
+will not listen to the most tender and melting invitations of God's
+word, nor accept the offers of mercy and salvation in the gospel, until
+their dispositions are changed by the power of the Holy Ghost.</p>
+
+<p>3. To prepare them to become laborers in the vineyard of the Lord, it is
+not only necessary that they should be converted, but that they should
+<i>grow </i> in <i>grace</i>, and in the <i>knowledge</i> of our Lord Jesus Christ. I
+have already shown what an intimate connection there is between high
+spiritual attainments and eminent usefulness, and between a knowledge of
+truth and the work of sanctification in the heart. But energy of mind,
+and habits of deep thought and close study, are of great importance, as
+talents to be employed in the service of God. These must also be
+cultivated in the Sabbath school.</p>
+
+<p>Let it, then, become a subject of anxious inquiry how you may be
+instrumental in promoting these several objects, so necessary to the
+great end you have in view. In this matter, the following directions may
+be of service to you:&mdash;</p>
+
+<p>1. <i>Labor to obtain a clear, full, and discriminating view of gospel
+truth yourself.</i> This is indispensable, if you would impress the same
+upon the minds of others. If your general views of truth are obscure,
+indefinite, and unsatisfactory to yourself, your instructions will be of
+the same character.</p>
+
+<p>2. <i>Study to become skilful in the sacred art of so communicating divine
+truth to children, that they will understand it.</i> Little as this may be
+esteemed, it is one of the most valuable talents you can possess. I know
+of no other which females can so profitably employ in the service of
+Christ. On this subject, I will offer the following suggestions:&mdash;</p>
+
+<p><span class="pagenum noind"><a name="Page_104" id="Page_104">{104}</a></span>(1.) <i>Study the juvenile mind.</i> Observe the principles by which it is
+developed and called forth into action. See how you can apply these
+principles to effect the object in view. Be familiar with children.
+Become acquainted with their language and modes of thinking; and strive
+to adapt yourself to their capacities.</p>
+
+<p>(2.) <i>Use such helps as you can obtain.</i> There are many works published
+on the subject of education, which develop important principles, of
+great use in communicating knowledge to the young. Some of these are
+especially designed for Sabbath school teachers. Study them with
+diligence; treasure up all useful hints, and apply them in practice.</p>
+
+<p>(3.) <i>Aim at drawing out the minds of the children, and teaching them to
+study and think, with clearness and precision, for themselves.</i> There is
+a great difference between <i>conversing with</i> children and <i>talking to </i>
+them. By the former, you call their minds into exercise, and get hold of
+their feelings. Thus you will secure their attention. But the latter
+will be much less likely to interest them; for, being the recipients of
+thought, instead of thinking for themselves, they participate less in
+the exercise. By engaging them in conversation, and leading that
+conversation in the investigation of truth, you teach them to <i>think</i>.
+The mental discipline which this calls forth, is a matter of no small
+consequence. It may have an important bearing upon their whole future
+characters.</p>
+
+<p>If we simply explain to a child the meaning of a passage of Scripture,
+the whole benefit lies in the instruction he receives at the time. But,
+if we show him practically how to ascertain the meaning himself, and
+bring him under the mental discipline which it requires, we give him a
+kind of key to unlock the meaning of other passages. By an ingenious
+mode of catechizing, children's minds may be led to perceive and
+understand almost any truth, much more distinctly and clearly than by
+any direct explanation which, a teacher can make. By <i>catechizing</i>, I do
+not <span class="pagenum noind"><a name="Page_105" id="Page_105">{105}</a></span>mean the repeating of <i>catechisms</i>; but the calling out of their
+minds upon any Scripture truth that may be before them, by a series of
+simple questions, leading them to see the truth as though they had
+discovered it themselves.</p>
+
+<p>This is a subject well worthy of your prayerful attention. Remember that
+you are dependent upon the Holy Spirit for the proper direction of the
+powers of your mind. Pray, then, for clearness of perception, and
+discrimination of judgment, that you may understand the truth; and for
+skill to communicate it to your class. Study every Sabbath school lesson
+in your closet, with these ends in view. Persevere in your efforts till
+you become mistress of the art of teaching.</p>
+
+<p>3. <i>Let your own heart be affected with the truth you are endeavoring to
+teach.</i> Upon this, so far as your instrumentality is concerned, greatly
+depends your success. Unless you <i>feel</i> the force of the truth yourself,
+it will be very difficult for you to convince the children that you are
+in earnest. While preparing the lesson, in your closet, try to obtain a
+realizing sense of the personal interest which you and your class have
+in the subject you are contemplating. See what bearing it has upon your
+and their eternal destiny; and pray for the Holy Spirit to impress it
+powerfully upon your heart. Always, if possible, spend a little season
+in your closet, as an immediate preparation for the duties of the
+Sabbath school. Get your heart refreshed, in view of the practical truth
+contained in the lesson; and go before your class deeply impressed with
+its solemn import.</p>
+
+<p>4. <i>Make a personal application of the practical truths contained in the
+lesson</i>; and embrace frequent opportunities of conversing separately and
+privately with every one of your scholars, in regard to their religious
+feelings. If they give no evidence of piety, explain to them the duty of
+immediate repentance and submission to God, and urge them to perform it
+without delay. Do this, under the solemn impression that <span class="pagenum noind"><a name="Page_106" id="Page_106">{106}</a></span>it <i>may</i> be
+your last opportunity, and that you will soon meet them at the
+judgment-seat of Christ.</p>
+
+<p>If you have reason to believe their hearts have been renewed, show them
+the importance of high spiritual attainments. Urge upon them the duties
+of watchfulness, self-examination, studying the Scriptures, and prayer.
+Show them also the necessity of carrying out their religion into every
+action of their lives. Show them that the design of religion is to make
+them better; to give them better dispositions; to keep them humble; and
+make them more amiable, obedient, and dutiful in everything. Teach them
+also the great importance of improving their minds, while young, to fit
+them for the service of Christ. You may have before you some future
+Harriet Newell, or Mrs. Judson, who may willingly surrender all the
+comforts of this life to carry the glad tidings of salvation to the
+benighted heathen.</p>
+
+<p>5. <i>Be earnest and importunate for the Holy Spirit to bless your
+labors.</i> Without this, all your efforts will be in vain. Feel
+continually that you are but an instrument in the hand of God; and that
+all your success must depend upon him. Yet he <i>has promised </i> to give
+his Holy Spirit to them that ask him. Let no day pass without presenting
+before the throne of grace every individual of your class: endeavor to
+remember as particularly as possible the peculiar circumstances and
+feelings of each. Visit them as often as you can; and, if possible,
+persuade them to meet with you once a week for prayer. But make no
+effort in your own strength. Search well your motives, and see that
+self-seeking has no place in your heart. If you seek the conversion of
+your class, that you may be honored as the instrument, you will be
+disappointed. <i>God must be glorified in all things.</i></p>
+
+<p>II. There are also duties that we owe to God, <i>in private</i>, which ought
+to occupy a portion of the holy Sabbath. In the present age, when so
+much of the Lord's day is spent in attendance upon public worship and
+the Sabbath school, there is danger that secret <span class="pagenum noind"><a name="Page_107" id="Page_107">{107}</a></span>communion with God will
+be neglected; and thus, like the tree with a worm at its root, the soul
+will wither under the genial rain and sunshine of the gospel. With a few
+practical directions on this point, I shall close this letter.</p>
+
+<p>1. <i>Spend as large a portion as possible of the intervals of public
+duties in your closet.</i> The time thus spent should be employed
+principally in the devotional reading of the Holy Scriptures;
+meditation, for the purpose of getting your own heart affected with
+divine truth; self-examination, and prayer. If you have very much time
+to spend in this way, you may employ a part of it in reading some
+devotional book; but I think our reading on the Sabbath should be
+principally confined to the Scriptures. But <i>prayer</i> should be frequent,
+and mingled with everything.</p>
+
+<p>2. <i>Spend no part of the Lord's day in seeking your own ease or
+pleasure.</i> We are required to turn away our feet from finding our own
+pleasure on God's holy day. All our time is the Lord's; but the Sabbath
+is his in a peculiar manner. On other days of the week he allows us to
+do <i>our own</i> work. But on this day we must do <i>his work only</i>. There is
+no room, then, for the indulgence of idleness, indolence, or sloth, upon
+the Sabbath. The duties of this holy day are such as to require the
+active and vigorous exercise of all our faculties. That you may not,
+then, be tempted to indulge in sloth, use every means in your power to
+promote a lively state of your bodily energies. Make all your
+preparations on the afternoon of Saturday. Spend a portion of the
+evening in devotional exercises, for the purpose of banishing the world
+from your mind, and bringing it into a heavenly frame; and retire to
+rest at an early hour. By this means, your animal powers will be
+refreshed, and you will be prepared early to meet the Lord, on the
+approach of his holy morning.</p>
+
+<p>3. <i>Watch over your thoughts.</i> The Sabbath is a season when Satan is
+exceedingly busy in diverting our thoughts from holy things. Evil
+thoughts also <span class="pagenum noind"><a name="Page_108" id="Page_108">{108}</a></span>proceed from our own depraved hearts. But the Lord's day
+is as really profaned by vain and worldly thoughts, as by the labor of
+our bodies. O, if we could realize this, how much food should we find
+for bitter repentance in the thoughts of a single Sabbath! Strive, then,
+to "bring into captivity every thought to the obedience of Christ." "I
+hate vain thoughts," says the Psalmist; "but thy law do I love."</p>
+
+<p>4. <i>Set a guard over your lips.</i> Conversing about the affairs of the
+world, is a direct breach of the holy Sabbath. But we are not only
+required to refrain from worldly and vain conversation, but from
+speaking <i>our own words</i>. All unprofitable conversation, even though it
+be about the externals of religion, should be avoided. It has a tendency
+to dissipate the mind, and to remove any serious impressions which the
+truth may have made. Our thoughts should be fixed on divine things, and
+our conversation should be heavenly. We are not only required to refrain
+from finding our own pleasure, speaking our own words, and doing our own
+ways; but we are to "call the Sabbath a delight, the holy of the Lord,
+honorable." And so will every one regard God's holy day, who lives in
+the lively exercise of spiritual affections.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<div class="footnotes">
+<div class="footnote"><p class="noind"><a name="Footnote_I_9" id="Footnote_I_9"></a><a href="#FNanchor_I_9"><span class="label">[I]</span></a> The term <i>synagogue</i> was applied both to the place of
+meeting and to the congregation assembling for public worship, as the
+term <i>church</i> is now used.</p></div>
+
+<div class="footnote"><p class="noind"><a name="Footnote_J_10" id="Footnote_J_10"></a><a href="#FNanchor_J_10"><span class="label">[J]</span></a> See page <a href="#Page_64">64</a>.</p></div>
+</div>
+
+<hr style="width:30%;" />
+
+<h2>LETTER IX.</h2>
+
+<h3><i>Meditation.</i></h3>
+
+<div class="blockquot"><p>"Meditate upon these things."&mdash;1
+<span class="smcap">Tim</span>. 4:15.</p></div>
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>:</p>
+
+<p>The subject of this letter is intimately connected with that of the
+last; and in proportion to your faithfulness in the duty now under
+consideration, will be your interest in the word and worship of God.
+Religious <span class="pagenum noind"><a name="Page_109" id="Page_109">{109}</a></span>meditation is a serious, devout and practical thinking of
+divine things; a duty enjoined in Scripture, both by precept and
+example; and concerning which, let us observe,</p>
+
+<p>1. <i>Its importance.</i> That God has required it, ought to be a sufficient
+motive to its performance. But its inseparable connection with our
+growth in grace magnifies its importance. It is by "beholding the glory
+of the Lord," that we are "changed into the same image." And how can we
+behold his glory, but by the spiritual contemplation of his infinite
+perfections? Again: the word of God is "a lamp to our feet;" but if we
+do not open our eyes to its truths, how can they guide our steps? It is
+only by the practical contemplation of these truths, that our souls can
+come into communion with them, drink in their spirit, and be guided by
+their precepts. Hence, the intimate connection of this devout exercise
+with growth in grace.</p>
+
+<p>2. <i>The time and manner of Meditation.</i> It should be constant. Our minds
+and hearts should be so habitually fixed on heavenly things, that, after
+having been necessarily employed about our worldly affairs, our thoughts
+will voluntarily revert back to spiritual things, as to their proper
+element. Their tendency should be upward. Speaking of the godly man,
+David says, "in his law doth he meditate, <i>day and night</i>." "O how love
+I thy law," says the Psalmist; "it is my meditation <i>all the day</i>." You
+may, perhaps, find it profitable to select a subject every morning for
+meditation during the day; and whenever your thoughts are not
+necessarily occupied with your ordinary employments, turn them to that
+subject. Labor after clear and practical views of the truth; and see
+that your <i>heart</i> is affected by it. One of the most difficult points of
+Christian experience is, to keep the mind habitually upon heavenly
+things, while engaged in worldly employments, or surrounded by objects
+which affect the senses. Satan will be continually seeking to divert
+your mind; but do not be discouraged by his assaults. The Bible saints
+were <i>fervent</i> in spirit, even <span class="pagenum noind"><a name="Page_110" id="Page_110">{110}</a></span>while engaged in business; and we have
+accounts of pious persons in every age, who have been like them. A
+heavenly mind is worth the labor of years. Do not rest till you obtain
+it. Meditation should also be mixed with the reading of God's word. It
+requires the closest meditation to understand the Holy Scriptures, and
+apply them to our hearts.</p>
+
+<p>But, it is also necessary to set apart particular seasons of retirement
+for fixed and holy meditation. This position is warranted by Scripture.
+Holy men of old embraced the most favorable opportunities for this
+devout exercise. Isaac went out into the field to meditate in the
+stillness and solemnity of the evening. David sometimes chose the
+calmness of the morning. At other times, he fixed his thoughts in holy
+meditation, during the wakeful hours of the night. "I remember thee
+<i>upon my bed</i>, and meditate on thee in the night-watches." "Mine eyes
+prevent the <i>night-watches</i>, that I might meditate in thy word." But,
+lest the adversary should get the advantage of you, fix upon <i>regular
+seasons</i> for this sacred employment. Select some subject, and think upon
+it deeply, systematically, practically, and devoutly. System is a great
+assistance in everything. We can never obtain clear views of any complex
+object, without separately viewing the various parts of which it is
+composed. We cannot see the beautiful mechanism of a watch, nor
+understand the principles which keep it in motion, without taking it in
+pieces, and viewing the parts separately. So, in contemplating any great
+truth, which contains many different propositions; if we look at them
+all at once, our ideas will be confused and imperfect; but if we
+separate them, and examine one at a time, our views will be clear and
+distinct. Our meditation must be <i>practical</i>, because every divine truth
+is calculated to make an impression upon the heart; and if it fails of
+doing this, our labor is lost. Make, then, a direct personal application
+of the truth, on which your thoughts are fixed. But, our meditations
+must also be <i>devotions</i>. They must all be mixed <span class="pagenum noind"><a name="Page_111" id="Page_111">{111}</a></span>with prayer. As an
+example of what I mean, examine the 119th Psalm. There the Psalmist, in
+the midst of his meditations, was continually lifting up his soul in
+prayer. His devout aspirations are breathed forth continually. Your
+success in this exercise, and the profit you derive from it, will very
+much depend on the manner you observe this direction.</p>
+
+<p>3. <i>The subjects of Meditation.</i> The word of God furnishes abundant
+matter for meditation. This was the constant delight of the Psalmist.
+The 119th Psalm consists almost entirely of meditations upon the word
+of God. But, in our regular seasons of fixed and solemn meditation, you
+will find assistance and profit from fixing your mind on some particular
+portion of divine truth; and carrying it out in its various relations
+and applications. That these subjects may be always at hand, without
+loss of time in selecting and arranging them, I here suggest a
+considerable variety of topics, with references to passages of Scripture
+calculated to illustrate or enforce the subjects. It is not designed
+that you should confine yourself strictly to these, but to use them as
+an aid to your own efforts. They are intended as mere suggestions, and
+are therefore both imperfectly stated and partially carried out; One
+great difficulty, in this exercise, is, always to be able to fix the
+mind on some portion of truth, in such a manner as to secure variety,
+and to contemplate truth in its proper proportions. And probably this
+kind of meditation is often neglected, for want of time to select a
+subject, and fix the attention upon it. If Christians were always in a
+lively frame, perhaps this would not be necessary. The mind would
+spontaneously revert to spiritual things. But, humiliating as is the
+fact, it is nevertheless true, that our minds are often dull upon those
+subjects which ought always to operate as the touchstone of spiritual
+feeling. Yet, as right feelings can be produced only in view of truth,
+the way to overcome this dulness is to direct the attention to objects
+calculated to call forth these emotions.</p>
+
+<p><span class="pagenum noind"><a name="Page_112" id="Page_112">{112}</a></span>I have arranged these subjects in such a manner, that, if taken in
+course, they will lead to the contemplation of divine truth, with some
+reference to its proper proportions, although they do not completely
+cover the ground. Any particular topic, however, can be selected,
+according to the circumstances or inclination of the individual. Many of
+the subjects are divided under various heads; and, in some cases, one or
+two heads may perhaps be found sufficient for one season of meditation.</p>
+
+
+<h4>I. CHARACTER AND ATTRIBUTES OF GOD.</h4>
+
+<p>1. <i>Self-existence</i>&mdash;<i>being underived</i>. How this can be proved from
+reason. How this truth is recognized in Scripture. Ex. 3:14. Rev. 1:8.
+Jer. 10:10. Dan. 6:26. All other existence derived from him. Ps. 33:6.
+John 1:3. Col. 1:16, 17. Heb. 11:13.</p>
+
+<p><i>Practical Reflections.</i> (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.</p>
+
+<p>2. <i>Eternity and Immutability of God.</i> How one of these involves the
+other. How these attributes can be discovered by reason. How by
+Scripture. Gen. 1:1. Deut. 32:40. Ps. 90:2. 102:24-27. Mal. 3:6. Heb.
+13:8. Jas. 1:17. Rev. 1:4. 22:13.</p>
+
+<p>Consider these attributes separately:&mdash;(1.) Eternity&mdash;being without
+beginning or end&mdash;ever being. (2.) Immutability&mdash;subject to no change in
+his manner of being, his perfections, his thoughts, desires, purposes,
+or determinations.</p>
+
+<p><i>Practical Reflections.</i> (1.) How God appears to us in view of these
+attributes. (2.) How necessary they are to the character of the Supreme
+Ruler. (3.) How these attributes make God appear to the sinner. (4.) How
+to holy beings. (5.) What encouragements to prayer. Suppose God were
+changeable in his character, feelings, and purposes, what confidence
+<span class="pagenum noind"><a name="Page_113" id="Page_113">{113}</a></span>could be reposed in his promises? (6.) What feelings these attributes
+should inspire.</p>
+
+<p>3. <i>Omnipresence and Omniscience of God.</i> (1.) Contemplate knowledge
+without limit, and presence without bounds. (2.) How these attributes
+are manifest from the works of creation. (3.) How declared in the Word
+of God. Ps. 139:1-12. Jer. 23:24. Ps. 147:5. Isa. 40:28.</p>
+
+<p><i>Solemn Thoughts.</i> (1.) In what light God is manifested by these
+attributes. (2.) How necessary these attributes to the Supreme Governor
+and righteous Judge of all. (3.) No individual so small or unimportant
+as to escape the attention of such a being. Matt. 10:29, 30.</p>
+
+<p><i>Practical Reflections.</i> (1.) Danger of forgetting or losing a sense of
+the presence of God. Ps. 9:17. 50:22. (2.) What feelings should be
+inspired in view of these attributes. Ps. 4:4. Heb. 4:13. (3.) How
+sinners should feel in view of them. Job 34:21, 22. Prov. 5:21. 15:3.
+Jer. 16:17. Amos 9:2, 3. (4.) What emotions these attributes should
+excite in the hearts of God's children. 2 Chron. 16:9, f.c. (5.) How
+these attributes will appear in the day of judgment.</p>
+
+<p>4. <i>Omnipotence and Independence of God.</i> (1.) How the omnipotence of
+God is manifested by the works of creation. Job, chapters 38-11. Reflect
+on the works of creation as a whole, and minutely and particularly, and
+also <i>how</i> they were made. Gen. 1:3, 6, 9, 11, 14, 20, 24, 26. (2.) How
+the independence of God is manifested by his works. Creative power must
+be underived. (3.) How the omnipotence of God is displayed, in his
+upholding and governing all things. (4.) How this attribute is declared
+in Scripture. Gen. 17:1. 18:14. Matt. 19:26. (5.) How omnipotence proves
+independence.</p>
+
+<p><i>Practical Reflections.</i> (1.) How God is hereby qualified to be the
+Supreme Ruler. (2.) The condition of sinners, while they remain at
+enmity with such a being. Deut. 32:41. (3.) How Christians should <span class="pagenum noind"><a name="Page_114" id="Page_114">{114}</a></span>feel,
+in view of this. Ex. 32:32. Rom. 9:2, 3. (4.) What they ought to do.
+Acts 20:31. Jas. 5:20. Jude 23. (5.) Feelings of those who can view such
+a being as their Friend and Father. Rom. 8:28, 38, 39. 1 Cor. 3:22, 23.
+(6.) Appropriate emotions on contemplating the omnipotence of God. Job
+11:7, 8. 26:14. Ps. 145.</p>
+
+<p>5. <i>Benevolence of God.</i> 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.
+<i>First</i>, by direct assertion. Exod. 34:6. Ps. 145:9. Nah. 1:7. Matt.
+5:45. <i>Second</i>, by the character of his law. Ps. 19:7, 8. Matt.
+22:37-39. Rom. 7:12. <i>Third</i>, by the work of redemption. John 3:16, 17.</p>
+
+<p><i>Inferential Thoughts.</i> (1.) The benevolence of God without bounds. (2.)
+Always active (3.) It constitutes his whole moral character. (4.) A
+being of infinite benevolence must prefer the greater good to the less,
+and the supreme good above all. (5.) Such a being must love the same
+disposition in his creatures, and hate the opposite.</p>
+
+<p><i>Practical Reflections.</i> (1.) How odious selfishness must be in the
+sight of God. (2.) Sinners directly opposed in their characters and
+feelings to God. Exod. 20:5, l.c. Rom. 8:7. (3.) The exceeding great
+evil of sin, as committed against infinite benevolence. (4.) The
+ingratitude and baseness of sinners. (5.) What the goodness of God
+should lead them to. Isa. 30:18. Rom. 2:4. (6.) What emotions the
+contemplation of the goodness of God should excite in the hearts of his
+children. Ps. 118. Isa. 63:7. Eph. 5:20. (7.) How we may apprehend the
+goodness of the Lord. Ps, 107:43.</p>
+
+<p>6. <i>The Justice of God.</i> (1.) What justice is: <i>First</i>, as exercised by
+intelligent beings, whose relations will admit of mutual giving and
+receiving; <i>Second</i>, as exercised by a ruler towards his subjects;
+<span class="pagenum noind"><a name="Page_115" id="Page_115">{115}</a></span><i>Third</i>, as relates to all actions, with reference to the general good.
+(2.) Which of these relations God sustains to the universe. (3.) The
+disposition which would lead him to act justly in all these cases. (4.)
+How God is just as respects himself (5.) As respects his creatures. (6.)
+How the justice of God may be seen from the light of reason, and from
+the system of his providence. (7.) How from the Sacred History. (8.) The
+positive declarations of Scripture. Deut. 32:4. Isa. 45:21. Zeph. 3:5.
+<i>Rev.</i> 15:3. (9.) From the revelation of a future day of righteous
+retribution. Eccl. 12:14. Acts 17:31. 2 Cor. 5:10.</p>
+
+<p><i>Practical Reflections.</i> (1.) How, by this attribute, God is qualified
+to be the Supreme Governor. (2.) How terrible this renders him to the
+wicked. Exod. 34:7, l.c. Heb. 10:20-29. 12:29. (3.) How suffering the
+guilty to go unpunished, without satisfaction and reformation, would be
+doing injustice to the universe. (4.) Why we ought to look with
+complacency and delight upon this attribute.</p>
+
+<p>7. <i>The Truth of God.</i> (1.) His <i>veracity</i>; or a disposition always to
+speak according to the real state of things. (2.) <i>Faithfulness</i>; or a
+disposition to conform his actions to previous declarations of his Word.</p>
+
+<p>(1.) How the truth of God may be proved by reason. <i>First</i>, from his
+Benevolence. <i>Second</i>, from his Independence and Immutability. <i>Third</i>,
+from the excellence of truth and the turpitude of falsehood. <i>Fourth</i>,
+from the estimation in which truth is held by the intelligent creatures
+he has made.</p>
+
+<p>(2.) How proved from the Scriptures. <i>First</i>, by direct declarations.
+Exod. 34:6, l.c. Ps. 117:2. 146:6, l.c. <i>Second</i>, by the accordance of
+the histories recorded in Scripture with the facts substantiated by
+other evidence. <i>Third</i>, by the predictions of events which have since
+been fulfilled. <i>Fourth</i>, from the doctrines contained in his Word.
+<i>Fifth</i>, by the agreement of Scripture with itself. <i>Sixth</i>, by the
+fulfilment of promises, threatenings, covenants, &amp;c., recorded <span class="pagenum noind"><a name="Page_116" id="Page_116">{116}</a></span>in his
+Word. <i>Seventh</i>, other proofs, as they may be suggested to the mind.</p>
+
+<p><i>Practical Reflections.</i> (1.) How God is qualified by this attribute to
+be the moral governor of intelligent creatures. (2.) How necessary is
+faith to acceptance with God. Heb. 11:6. (3.) How odious to a God of
+infinite veracity must be the sin of <i>unbelief</i>. 1 John 5:10. (4.) How
+terrible to the wicked this renders the threatenings of God's word. (5.)
+How valuable his promises to the righteous. (6.) At what an infinite
+expense God has sustained his truth, while pardoning rebels doomed to
+die. Ps. 85:10. Rom. 3:26.</p>
+
+<p>8. <i>The Mercy of God.</i> (1.) What mercy is. (2.) Contemplate mercy as a
+disposition inherent in the Divine character. (3.) The only way in which
+mercy can be exercised by Him, towards those who have merited anger and
+punishment, consistent with the moral rectitude of his character, and
+the great ends of his government. Ps. 85:10. Isa. 53:5, 6, 10. Acts
+4:12. 5:31. Rom. 3:25, 26. (4.) How this attribute is manifested in his
+providence. Matt. 5:45. (5.) How in his Word. Neh. 9:17. Ps. 3:8. Matt.
+5:7. Rom. 5:6. (These two may embrace several subdivisions.) (6.)
+Consider whether by the light of nature we could discover any possible
+way for God to exercise mercy towards the guilty.</p>
+
+<p><i>Practical Reflections.</i> (1.) The loveliness and glory of this
+attribute. (2.) How we should feel in view of it. Ps. 118. (3.) The
+great guilt and danger of indulging an unmerciful or cruel disposition.
+Prov. 11:17, l.c. 21:13. Mark 11:26. Jas. 2:13. (4.) The advantage of
+being merciful. Ps. 18:25. Prov. 11:17, f.c. Matt. 5:7. Mark 11:25.</p>
+
+<p>9. <i>The Wisdom of God.</i> (1.) What wisdom is. How it differs from
+knowledge. How from cunning or subtilty. Whether that is wisdom which
+does not design to accomplish a <i>good</i> end. Whether this is a <i>natural</i>
+or <i>moral</i> attribute, or both. (2.) How the wisdom of God is manifested
+in the works of creation. <span class="pagenum noind"><a name="Page_117" id="Page_117">{117}</a></span>Ps. 104. Prov. 3:19. Examine particular
+objects and see how exactly everything is fitted for the end for which
+it is designed, and that a good end; such as the seasons; day and night;
+provision made for the wants and for the comfort and pleasure of men and
+animals; the body and mind of man; the laws which govern the material
+world, carried put in a great variety of ways; in the infinite variety,
+and yet extensive and convenient classification, of objects; human
+languages; moral agency of intelligent beings, &amp;c. (3.) The wisdom of
+God, as exhibited in his Word; <i>First</i>, its perfect adaptation to the
+wants of the world; its variety of authorship, style, matter, manner,
+&amp;c.; <i>Second</i>, the truths revealed; particularly the plan of redemption.
+Rom. 11:33.</p>
+
+<p><i>Practical Reflections.</i> (1.) Ps. 48:14. (2.) The folly of setting up
+our own reason in opposition to the word of God. Isa. 40:13, 14. Rom.
+11:34, 35. (3.) The folly of self-conceit. Prov. 26:12. (4.) From whom
+all wisdom comes. Prov. 2:6. (5.) What is the only true wisdom. Job
+28:28.</p>
+
+
+<h4>II. DOCTRINES.</h4>
+
+<p>1. <i>The Decrees of God.</i> Doctrine: That God foreordains whatsoever comes
+to pass.</p>
+
+<p>Proved, (1.) By reason. Otherwise, he would work without a plan, and
+could not certainly know what would take place hereafter; which is
+inconsistent with the idea of infinite wisdom. Acts 15:18. (2.) From
+Scripture. Job 23:13. Isa. 46:10. Jer. 10:23.</p>
+
+<p>This doctrine does not destroy the freedom and accountability of the
+creature. Acts 2:23. This is not to be understood in any such sense as
+to make God the author of sin. Jas. 1:13. If the will of God is done,
+the greatest possible good will be accomplished. Ps. 119:68, f.c. How we
+ought to feel, in view of this doctrine. Phil. 4:4. Duty of submission.
+Luke 22:42. Jas. 4:7.</p>
+
+<p><span class="pagenum noind"><a name="Page_118" id="Page_118">{118}</a></span>2. <i>The Sovereignty of God.</i> Doctrine: That God rules the universe,
+according to his own pleasure, independently and without control, giving
+no further account of his conduct than he pleases.</p>
+
+<p>Proved, (1.) By reason: <i>First</i>, his will the greatest good; <i>Second</i>,
+he has power to accomplish it; <i>Third</i>, if he fails to accomplish his
+will, he will be under constraint, which is inconsistent with the idea
+of an infinite being. Were he to fail of accomplishing his own will, he
+would not be qualified for a righteous governor. (2.) From Scripture.
+Ps. 115:3. Dan. 4:35. Eccl. 8:3, l.c. Job 33:13.</p>
+
+<p><i>Reflections.</i> (1.) God does not act <i>arbitrarily</i>, without sufficient
+cause, or merely for the sake of doing his own will. His actions are
+controlled by a supreme desire for the greatest good, and always founded
+on the best of reasons. (2.) The consummate folly of those who resist
+his will. (3.) The feelings with which we ought to regard the
+sovereignty of God. 1 Chron. 16:23-31. Ps. 97:1. (4.) How terrible this
+doctrine to sinners. Ps. 99:1. Isa. 33:11. (5.) What ground of
+confidence, comfort, and joy to the righteous. Ps. 15:6. Hosea 14:9.
+Rom. 8:28.</p>
+
+<p>3. <i>Human Depravity.</i> (1.) How extensive. Rom. 3:23. Corroborated by
+facts. (2.) How great in degree. Gen. 6:5. Rom. 3:10-18. (3.) From whom
+derived. Rom. 5:12-19. (4.) How hereditary depravity becomes personal.
+Ps. 58:3. (5.) How human depravity manifests itself. Rom. 8:7. John
+3:19, 20. 5:40. Acts 7:51. Gal. 5:19-21.</p>
+
+<p><i>Practical Reflections.</i> (1.) How we ought to feel, in view of our own
+depravity. Ezra 9:6. Job 42:6. Ps. 38:1-7. 51:4, 17. Dan. 9:8. (2.) The
+necessity of regeneration. Heb. 12:14, l.c. (3.) How this load of guilt
+may be removed. Matt. 11:28-30. 1 John 2:1, 2. (4.) What it will bring
+us to, if we do not obtain deliverance from it. Rom 6:23, f.c.</p>
+
+<p><span class="pagenum noind"><a name="Page_119" id="Page_119">{119}</a></span>4. <i>Regeneration.</i> (1.) Its nature. 2 Cor. 5:17. Eph. 4:24. (2.) Its
+author. John 3:5, 6. (3.) Influence of the Spirit; how exerted; not
+miraculous John 3:8. (4.) Man's agency in the work of regeneration. Isa.
+55:6, 7. Acts 2:38. 16:31. Phil 2:12, 13.</p>
+
+<p>5. <i>The condition of fallen man.</i> (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.</p>
+
+<p><i>Practical Reflections.</i> (1.) How Christians should feel, in view of
+this subject. Isa. 51:1. 1 Cor. 15:10. (2.) How they should feel, in
+view of the condition of the impenitent. Rom. 9:1-3. (3.) How act. Acts
+20:31, l.c. Rev. 22:17. (4.) The necessity of a mediator between God and
+man. Gal. 3:10.</p>
+
+<p>6. <i>The plan of Redemption.</i> (1.) Why sin could not be pardoned without
+an atonement. Gen. 2:17. Dent. 27:26, compared with Deut. 32:4, l.c.
+Heb. 9:22. (2.) What a mediator is. Job 9:33. 2 Cor. 5:18, 19. (3.) Why
+it was necessary that our mediator should be God. (4.) Why, that he
+should be also man. (5.) Why it was necessary that he should obey the
+law. Isa. 42:21. Gal. 4:4, 5. (6.) Why, that he should suffer. Gal.
+3:13. 4:4, 5. Heb. 9:22, 28. (7.) Why, that he should rise from the
+dead. Rom. 4:25. 1 Cor. 15:17. 1 Pet. 1:21. Heb. 7:25.</p>
+
+<p><i>Practical Reflections.</i> [1.] How the love of God is manifested in the
+provision of such salvation. John 3:16. Rom. 5:8. [2.] How we should
+feel and act in view of the amazing love of Christ. 2 Cor. 5:14, 15.
+[3.] What effect his love should have upon sinners. Zech. 12:10. Rom.
+2:4. [4.] How Christians should feel, in view of the ingratitude of the
+impenitent. Ps. 119:136, 158.</p>
+
+<p>7. <i>Justification</i> [1.] What justification is. [2.] <span class="pagenum noind"><a name="Page_120" id="Page_120">{120}</a></span>Why we cannot be
+justified by the law. Rom. 3:23. [3.] The nature of all our good works,
+religious exercises, duties, &amp;c. Luke 17:10. [4.] The ground of
+justification. Isa. 53:11. Acts 13:39 Rom. 8:3, 4. [5.] The instrument
+or medium of justification. Rom. 3:28. [6.] The effects of
+justification. Rom. 5:1-5. 8:1-4. 15:13. 1 Pet. 1:8.</p>
+
+<p>8. <i>Adoption.</i> [1.] What adoption is. Exod. 2:9, 10. [2.] Through whom
+believers are adopted. Gal. 4:4, 5. [3.] How their adoption is
+manifested to them. Rom. 8:15, 16. Gal. 4:6. [4.] To what adoption
+entitles them. Rom. 8:17. Gal. 4:7. [5.] What was the moving cause of
+adoption. 1 John 3:1. [6.] What emotions this should excite in the
+hearts of Christians.</p>
+
+<p>9. <i>Sanctification.</i> [1.] What sanctification is. Rom. 6:6, 11&mdash;13.
+8:13. [2.] By whom believers are sanctified. Rom. 8:13, l.c. 15:16, l.c.
+1 Pet. 1:22. (3.) The instrument of sanctification. John 17:19. (1.) The
+procuring cause. 1 Cor. 1:2. 6:11. Heb. 10:10. (5.) The importance of
+sanctification, or growth in grace. John 15:8. Col. 1:9-12. (6.) How we
+are to strive for sanctification. Phil. 2:12, 13. 3:13, 14. (7.) How we
+may secure the aid of the Holy Spirit. Luke 11:13. Rom. 8:26. (8.) How
+Christ regards us, when we are not making progress in holiness. Rev.
+3:15, 16.</p>
+
+<p>10. <i>Death.</i> (1.) Its certainty. Heb. 9:27. (2.) The uncertainty of
+life. Jas. 4:14. (3.) The shortness of life. Ps. 90:3-10. 1 Cor.
+7:29-31. Bring death near, and commune with it; try to enter into the
+feelings of the death-bed. (4.) How we should live in view of the
+subject. Luke 12:33-40. (5.) The folly of laying up treasures for
+ourselves in this life. Luke 12:16-21. (6.) How death will appear to
+such. Isa. 33:14. (7.) How death appears to those who "set their
+affections on things above." 2 Cor. 5:6, 8. Phil. 1:23. (8.) The support
+<span class="pagenum noind"><a name="Page_121" id="Page_121">{121}</a></span>which such have in the hour of death. Isa. 43:1, 2. 1 Cor. 15:54-57.</p>
+
+<p>11. <i>Heaven.</i> (1.) Heaven a place. John 14:2, 3. Heb. 9:24. (2.) The
+glory of heaven. Rev. 21:22, 23. (3.) What constitutes the blessedness
+of heaven to the righteous. [1.] Freedom from sin, and sinful
+associations. 2 Cor. 5:2-4. Rev. 21:27. [2.] Freedom from pain, and all
+evil. Rev. 21:4. [3.] Exercise of holy affections. 1 John 4:16. [4.] The
+company of holy beings. Heb. 12:22-24. [5.] The immediate presence of
+God, and such communion and fellowship with him as will make us like
+him. Ps. 17:15. Isa. 33:17, f.c. 1 John 3:2. [6.] The presence of Jesus,
+as our Redeemer, to whom we are indebted for all this glory. John 17:24.
+1 Thess. 4:17. Rev. 5:9. (4.) The employments of heaven. [1.] The
+contemplation of the infinite perfections of God, and the glories of his
+moral government. Rev. 19:1, 2. [2.] Rendering cheerful obedience to his
+will. Ps. 103:20, 21. Matt. 6:10. 22:30. [3.] Singing his praises. Rev.
+5:9. [4.] And we may suppose holy conversation. (5.) Contemplate this
+state as existing forever, with the continual increase of the capacity
+for enjoyment, and the discoveries of the divine character, his
+government and works.</p>
+
+<p>12. <i>The Resurrection.</i> (1.) What signal will usher in the glorious
+morn. 1 Cor. 15:52. 1 Thess. 4:16. (2.) What will follow. 1 Thess.
+4:16, l.c. (3.) What will come to pass in regard to the saints which
+shall then be alive on the earth. 1 Cor. 15:51. 1 Thess. 4:17. (4.) With
+what bodies the saints will arise. 1 Cor. 15:42-44, 50, 53, 54. (5.) To
+whom the saints will ascribe their victory and triumph, in that day. 1
+Cor. 15:57. (6.) How the wicked will rise. Dan. 12:2.</p>
+
+<p>13. <i>The Judgment.</i> (1.) This awful ceremony is to take place at a
+certain time, fixed in the councils of eternity. Acts 17:31. (2.) It
+will come suddenly and unexpectedly. Matt. 24:36-39. (3.) Who <span class="pagenum noind"><a name="Page_122" id="Page_122">{122}</a></span>will be
+the judge. Matt. 25:31. Rev. 20:11. (4.) Who will stand before him to be
+judged. Rom. 14:10. Rev. 20:12. (5.) In respect to what they will be
+judged. Eccl. 12:14. Matt. 12:36. Rom. 2:16. 2 Cor. 5:10. (6.) By what
+rule they will be judged. John 7:21. Rom. 2:2. (7.) How any will be able
+to stand this awful test. 1 John 2:1, 2. (8.) What separation will be
+made. Matt. 25:32. Consider this in its application to friends, and
+those who have in any way come under our influence. (9.) The final award
+of the righteous. Matt. 25:33-36. (10.) What state of feeling is
+indicated by their answer. Matt. 25:37-39. (11.) The final sentence of
+the wicked. Matt. 25:41-43. (12.) What state of feeling is indicated by
+their answer. Matt. 25:44.</p>
+
+<p>14. <i>The World of Woe.</i> Contemplated for the purpose of arousing the
+attention to the condition of the impenitent. (1.) The place itself&mdash;the
+prison-house of the universe. Matt. 25:46. (2.) In what manner it is
+described. Isa. 33:14. Matt. 13:42, f.c. Rev. 20:14. (3.) What will
+constitute the misery of that dread abode. [1.] The consciousness of
+guilt. Rom. 3:19. [2.] The recollection of mercies abused. Rom. 9:22.
+[3.] The company that will be there. Matt. 25:41. Rev. 21:8. [4.] The
+wrath and curse of Almighty God. Rom. 2:8, 9. [5.] The reflection that
+this misery is to have no end. Mark 9:14. (4.) What will be the
+employments of that place. Matt. 13:42. 24:51. How we ought to feel, in
+regard to those who are exposed to this awful doom. Matt. 22:39. (6.)
+What we should do for them. Jude 23, f.c.</p>
+
+
+<h4>III. CHARACTER OF CHRIST.</h4>
+
+<p>1. It is unlike that of any other being in the universe</p>
+
+<p>2. A mysterious complexity in his character, which we call a union of
+two natures&mdash;a combination of <span class="pagenum noind"><a name="Page_123" id="Page_123">{123}</a></span>attributes, all of which can neither be
+ascribed to men, nor to angels, nor to God. Gen. 19:10. Num. 24:17. Job
+19:23-27. Ps. 2:7, 12, c. 1. Isa. 6:1-3. 9:5, 6. 28:16. 15:10-12,
+21&mdash;25. Ps. 22: 6. Isa. 49:7. 52:14. 53:2, 3.</p>
+
+<p>3. Christ is a man. Phil. 2:8. John 1:14. Luke 21:39. Heb. 2:17. 5:8.</p>
+
+<p>4. He is God. (1.) The Scriptures represent Christ as pre-existing, in a
+glorious character, before he appeared in this world. John 1:1, 2. 3:13.
+6:38. 17:5. Heb. 1:10. (2.) They represent that, in passing from that
+state to this, he suffered a humiliating change. 2 Cor. 8:9. Phil. 2:6,
+7. (3.) The Scriptures directly assert that he possessed a superhuman
+nature. Heb. 1:4, 6. Col. 2:9. (4.) This superhuman nature is
+<i>divine</i>&mdash;the names of God are ascribed to him&mdash;the attributes of God
+are ascribed to him&mdash;he is represented as performing the works of God.
+Com. Luke 1:16, 17, with Isa. 40:3, and Isa. 6:1-3, with John 12:41.
+Rom. 9:5. John 20:28. 1 John 5:20. 1 Ti. 3:16. John 1:2. Rev. 22:13.
+Isa. 44:6. Acts 1:24. John 2:24. Jer. 17:10. 1 Kings 8:39. Matt. 9:2.
+18:20. 28:20. John 10:15. Isa. 44:24. Gen. 1:1. Heb. 1:10. Jer. 10:12.
+Col. 1:16. John 1:3. Phil. 3:21. John 5:21. Rev. 1:5, 6. He performed
+miracles <i>in his own name</i>. He was worshiped by inspired men who knew
+his character; and the Scriptures encourage such worship. Acts 7:59. 2
+Ti. 4:18. 2 Cor. 12:8. Acts 1:21. 1 Thess. 3:12. 2 Thess. 2:16. Phil.
+2:10. Heb. 1:6. Rev. 5:8-14.</p>
+
+<p>Contemplate the character of Christ in its moral and practical
+relations; (1.) As illustrating or exhibiting the character of God; (2.)
+As confirming and sustaining his moral government, while it admits the
+exercise of mercy; (3.) As the medium through which all our duties are
+to be performed; (4.) As the foundation of our hopes.</p>
+
+<p><span class="pagenum noind"><a name="Page_124" id="Page_124">{124}</a></span></p>
+
+<h4>IV. NAMES AND OFFICES OF CHRIST.</h4>
+
+<p>1. <i>Saviour.</i> (1.) What salvation is. (2.) Why we need a Saviour. What
+it is to be <i>lost</i>&mdash;carry out the figure in imagination. Matt. 18:11.
+(3.) From what Christ saves us. Matt. 1:21. (4.) How he saves us from
+sin. Acts 15:8, 9. (5.) His willingness to save. Matt. 11:28-30. John
+6:37, l.c. (6.) His Ability to save. Heb. 7:25. (7.) The expense of this
+salvation. Rom. 5:7, 8. (8.) The ingratitude of neglecting so great
+salvation. Heb. 2:2, 3.</p>
+
+<p>2. <i>Redeemer.</i> (1.) What it is to redeem&mdash;contemplate the figure, and
+form a clear perception of the condition of captives taken in war, and
+held in slavery. (2.) Our condition by nature. Rom. 6:13, f.c. 16, 20.
+7:14, l.c. Gal. 3:10. (3.) How Christ has redeemed us. Gal. 3:13. (4.)
+The price paid for our redemption. 1 Peter 1:18, 19. (5.) How we should
+feel in view of this. Rev. 5:9, 10. (6.) What this should lead us to do.
+1 Cor. 6:20.</p>
+
+<p>3. <i>Prophet.</i> (1.) What a prophet is. (2.) How Christ teaches his
+people. John 1:18, 5:39. 16:13, 14. (3.) What encouragement we have to
+go to him for direction, in all cases of doubt and difficulty. 1 Cor.
+1:30. James 1:5. (4.) With what feelings we must receive him as our
+great Teacher. Matt. 18:3, 4.</p>
+
+<p>4. <i>Priest.</i> (1.) What a priest is. Heb. 5:1, 2. (2.) Why we need a
+priest. Deut. 27:26. Rom. 3:20. (3.) How he was qualified to become our
+priest. Heb. 5:7-9. 7:26-28. 4:15. (4.) How he has made atonement and
+reconciliation for us. Heb. 9:11-14, 28. (5.) How this is rendered
+available to believers in all ages. Rom. 8:34. Heb. 9:24. 7:25. (6.)
+What benefits believers may derive from his intercession. Rom. 5:2. Heb.
+4:16. (7.) The sympathy of Christ with believers. Heb. 4:15.</p>
+
+<p>5. <i>King.</i> (1.) What a King is. (2.) In what sense Christ is our king.
+Eph. 1:21, 22. (3.) The <span class="pagenum noind"><a name="Page_125" id="Page_125">{125}</a></span>nature of the control he exercises over us.
+Matt. 11:30. Rom. 6:9-22. 11:17. 2 Cor. 10:5. (4.)The need we have of
+such a king. Matt. 12:29. (5.)Our duty to him as subjects. 2 Cor. 10:5.</p>
+
+<p>6. <i>Mediator.</i> (1.) What a mediator is: one that undertakes to make
+reconciliation between two parties at variance. Job 9:33. We are at
+variance with God. Ps. 7:11. Ro. 8:7. (2.) What qualifications are
+required in a mediator. [1.] He must be the mutual friend of both
+parties. Christ both God and man. John 1:1, 14. The mutual friend of
+both. Luke 3:22. Heb. 2:16, 17. [2.] He must be able to render
+satisfaction to the injured party. Christ has done this. Isa. 12:21.
+Gal. 3:13. He must be able to bring back the offender to his duty. This
+Christ is able to do. Rom. 6:1-14. (3.) How we may become reconciled to
+God. 2 Cor. 5:18, 19.</p>
+
+<p>7. <i>Advocate and Intercessor.</i> (1.) What an advocate is: one that
+manages a cause for another at court, and undertakes to procure his
+justification and discharge. If his client is prosecuted for debt, he
+must show that the debt has been paid; if for crime, he must show some
+reason why he should not be punished. Jesus Christ can show both, in
+regard to us. 1 Peter 1:18, 19. 1 Cor. 6:20. Isa. 53:5. What an
+intercessor is: one that undertakes to present the petitions of a
+criminal at the bar of his offended sovereign. When a petition is
+presented for pardon, the person presenting it must become responsible
+for the future good conduct of the criminal. Christ has become our
+surety. When he asks for undeserved favor to be bestowed upon the
+criminal, it must be on the score of his own merits. Jesus can present
+our petitions with assurance on this ground. How blessed are they who
+have such an Advocate and Intercessor at the throne of heaven! Rom.
+8:34. Heb. 7:25. How we may come to the throne of grace through his
+intercession. Heb. 4:16. No worship acceptable, which is not offered
+through the <span class="pagenum noind"><a name="Page_126" id="Page_126">{126}</a></span>intercession of Christ. John 14:13. Acts 4:12. Eph. 5:20.</p>
+
+<p>8. <i>Friend.</i> What is implied in a friend. [1.] He must be able and
+willing to help us. Christ is both able and willing to help all who come
+to him. Heb. 7:25. Matt. 11:28-30. John 6:37, l.c. [2.] Friendship must
+be cordial. Such is the friendship of Jesus. John 15:15, 16. [3.] A
+friend must possess a sympathizing heart. Such is the heart of Jesus.
+Heb. 4:15.</p>
+
+<p>9. <i>Elder Brother.</i> (1.) The relation of an Elder Brother to the younger
+members of the family. (2.) How we come into this relation to Christ.
+Gal. 4:4-6. (3.)The blessings that we receive, through this relation.
+Gal. 1:7. Rom. 8:17. (4.) The goodness of the Son, who would of his own
+accord, receive a stranger into his Father's family, to be adopted, as
+a joint heir with him to his Father's estate.</p>
+
+<p>10. <i>Husband.</i> (1.)Proof of this relation between Christ and the church.
+Isa. 54:5. Eph. 5:25-32. Rev. 19:7, 8. 22:17. (2.) What is implied in
+this relation. [1.] Union. John 15:5. Eph. 4:31. [2.] Protection. Matt.
+16:18. Ca. 8:5, f.c. [3.] Provision. Phil. 4:19. Eph. 5:29. [4.]
+Sympathy and Love. Heb. 4:15. 8:6, 7. [5.] Fellowship. Ca. 5:1.</p>
+
+
+<h4>V. THE CHRISTIAN GRACES.</h4>
+
+<p>1. <i>Faith.</i> (1.) What faith is. Heb. 11:1. (2.) It's object. Rom. 4:3, 5
+Eph. 1:12, 13. Heb. 11:6. (3.) The effects of faith on the heart. Acts
+15:9. Gal. 5:6, l.c. (4.) Its effects on the life. James 2:14-26. (5.)
+Necessary to acceptable prayer. James 1:6.</p>
+
+<p>2. <i>Hope.</i> (1.) The object of hope. 2 Cor. 4:17, 18. (2.) The ground of
+hope. Col. 1:27. 1 Tim. 1:1. (3.) The author of hope. Rom. 5:5. 15:13.
+(4.) The influence of hope upon the Christian <span class="pagenum noind"><a name="Page_127" id="Page_127">{127}</a></span>character. 1 Thess. 5:8. 1
+John 3:3. (5.) Effect of hope upon the comfort and religious enjoyment
+of the believer. Heb. 3:6. 6:19.</p>
+
+<p>3. <i>Charity, or Love.</i> (1.) Its nature. 1 Cor. 13:4-8. (2.) The object
+of love. [1.] As a feeling of complacent delight, God the chief object,
+and his children, as bearing his image. Matt. 22:37. 1 John 5:1. [2.] As
+a feeling of universal benevolence, it has for its object all mankind.
+Malt. 22: 39.</p>
+
+<p>4. <i>Joy.</i> (1.) Nature of spiritual joy. Rom. 14: 17. (2.) The ground of
+joy. Rom. 15:13. 1 Peter 1: 5&mdash;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.</p>
+
+<p>5. <i>Peace.</i> (1.) Peace of conscience. Rom. 5:1. 8:1. 15:13. (2.) The
+ground of it. Psa. 85:10. Col. 1:20, 21. (3.) A peaceable spirit. Matt.
+5:9. Rom. 12:18. Heb. 12:14. James 3:17.</p>
+
+<p>6. <i>Brotherly Kindness.</i> (1.) Its nature. Eph. 4:32. (2.) Its fruits.
+Rom. 12:10, 15. 1 John 3: 16, 17.</p>
+
+<p>7. <i>Humility.</i> (1.) Its nature. Matt. 5:3. Rom. 12:3. (2.) Its
+manifestations. Job 42:5, 6. Prov. 30:32. Lam. 3:28. Matt. 25:36-38.
+Acts 20:19. Rom. 12:10, l.c. 16. Phil. 2:3. I Pet. 5:5. (3.) How
+regarded of the Lord. Psa. 138:6. Prov. 16:19. (4.) Its reward. Job
+22:29. Ps. 9:12. Prov. 15:33. Isa. 57:15. Matt. 18:4. (5.) Effects of
+humility. Gen. 18:27, l.c. 32:10. Job 42:1-6. Psa. 32:5. 51:5. Isa.
+51:1. 64:6.</p>
+
+<p>8. <i>Patience.</i> (1.) What is patience. Rom. 8: 25. James 5:7. 1 Peter
+2:20. (2.) How patience is cultivated. Rom. 2:7. 5:3. James 1:3. (3.)
+Apply this to the every-day concerns of life. (4.) The need we have of
+patience. Job 14:1, 2. Eccles. 2:23. Heb. 10:36. 12:1. (5.) Motives <span class="pagenum noind"><a name="Page_128" id="Page_128">{128}</a></span>to
+patience. Luke 8:15. Rom. 5:4. Heb. 6:12.</p>
+
+<p>9. <i>Long-Suffering.</i> [1.] What is long-suffering. Eph. 4:2. [2.]
+Consider the long-suffering and forbearance of God towards us, as a
+motive to its exercise. Lam. 3:22.</p>
+
+<p>10. <i>A Forgiving Temper.</i> [1.] Motives to its exercise. Ps. 103:3. Eph.
+4:32. Gal. 6:1. [2.] Danger of the contrary spirit. Mark 11:26.</p>
+
+<p>11. <i>Meekness.</i> [1.] Its nature. 1 Cor. 13:5 Col. 3:12, 13. James 1:21.
+[2.] How the Lord regards, and how he will bless the meek. Ps. 22:26.
+25:9. 76:9. 147:6. 149:4. Isa. 29:19. Matt. 5:5. [3.] How it becomes the
+Christian. 1 Pet. 3:4. [4.] Its manifestations. Gal. 6:1. Eph. 4:2. 2
+Tim. 2:25. James 3:13. 1 Peter 3:15.</p>
+
+<p>12. <i>Gentleness.</i> [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.</p>
+
+<p>13. <i>Temperance.</i> [1.] What is temperance. Moderation in all our
+desires, affections, appetites, and conduct; abstinence from injurious
+indulgences. [2.] Advantages of temperance. 1 Cor. 9:25. 2 Pet. 1:6.</p>
+
+<p>14. <i>Virtue, or Moral Courage.</i> How this grace affects the Christian
+character. Prov. 28:1. [See History of Moses, Elijah, Elisha, Jeremiah,
+Daniel, Jesus, and the Apostles.]</p>
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_129" id="Page_129">{129}</a></span></p>
+
+<h2>LETTER X.</h2>
+
+<h3><i>The Preservation of Health.</i></h3>
+
+<div class="blockquot"><p>"I wish, above all things, that thou mayest
+prosper, and <i>be in health</i>."&mdash;3 John, 2.</p></div>
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>,</p>
+
+<p>If we feel suitably grateful to him who hath died for us, and washed us
+from our sins in his own blood, we shall desire to make ourselves
+useful in his vineyard to the highest degree of which our natures are
+capable. But, to be so, we must preserve our bodies in a healthy and
+vigorous state. No farmer would think of employing a weak and sickly man
+in his field, upon full wages. The nature of the service which God
+requires of us is such as to call for vigor of body as well as strength
+of mind. Most of our efforts to benefit our fellow-creatures are
+attended with labor of body and sacrifices of personal ease. And these
+efforts are greatly impeded by a feeble state of health. Again, bodily
+feelings have a great influence upon the mind. When the animal powers
+are prostrated, the mind almost uniformly suffers with them. Hence, a
+feeble state of the body may be a very great hindrance to us, in
+maintaining the Christian warfare. I know that some individuals have
+lived very devoted lives, and been eminently useful, with frail and
+sickly bodies. But this does not prove that, with the same degree of
+faithfulness, and a sound body, they might not have made much higher
+attainments. If you have read the lives of Brainerd, Martyn, and Payson,
+I think you will be convinced of this. Yet, I do not say that the
+<i>affliction</i> of ill health might not have been <span class="pagenum noind"><a name="Page_130" id="Page_130">{130}</a></span>the means which God used
+to make them faithful. But if they had been equally faithful, with
+strong and vigorous bodies, I have no doubt they would have done much
+more good in the world, and arrived at a much higher degree of personal
+sanctification. During much of their lives, they were borne down and
+depressed by feeble health, and they all died in the prime of life. Now,
+suppose them to have been as devoted as they were, with strong and
+vigorous constitutions, until they had arrived at the period of old age;
+might they not have brought forth much more fruit? If so, then God would
+have been so much more glorified in them; for our Lord says, "Herein is
+my Father glorified, <i>that ye bear much fruit</i>."</p>
+
+<p>If the foregoing remarks are correct, it then becomes the <i>duty</i> of
+every Christian to use all proper means to maintain a sound, healthful,
+and vigorous bodily constitution. And this is much more within the
+power of every individual than many imagine. It is true, that life, and
+health, and every blessing, come from God. But he does not give these
+things without the intervention of second causes. He has made our animal
+nature subject to certain fixed laws; and even when his own children
+violate these laws, he will work no miracle to preserve their health or
+save their lives. I am satisfied that the subject receives far too
+little attention from Christians in general. In this respect they seem
+to act upon the supposition that their lives are their own; and that the
+injury they bring upon their bodies, by imprudence and neglect of proper
+attention, concerns nobody but themselves. But this is a great mistake.
+Their lives belong to God. He has bought them with the precious blood of
+his dear Son. They have dedicated them to his service. They are bound,
+therefore, to use all proper means for their preservation, that they may
+be prolonged for the glory of God and the good of their fellow-men.</p>
+
+<p>But when I speak of the means to be used for the preservation of health,
+I do not intend that excessive <span class="pagenum noind"><a name="Page_131" id="Page_131">{131}</a></span>attention to <i>remedies</i>, which leads so
+many people to resort to <i>medicine</i> upon every slight illness. But I
+mean the study of the laws or principles of our animal existence; and a
+diligent care to live according to those laws. In short, I mean living
+<i>according to</i> nature. Probably a large proportion of the diseases to
+which human life is subject, are the natural consequence of living
+<i>contrary to</i> nature; or contravening the great laws which govern our
+present mode of existence.</p>
+
+<p>Within the compass of a single letter, I cannot be very particular on
+this subject. But I would recommend to you to read approved writers on
+<i>health</i>, and the structure and constitution of the human body. Try to
+understand the <i>principles</i> upon which this truly wonderful machine is
+kept in motion. You will find it a most interesting subject. You will
+see the evidence of a mighty intellect in its construction. You will
+also be able to draw from it practical lessons to guide you in the most
+common concerns of life. I am the more earnest in this recommendation,
+because I think you will discover that many of those habits and customs
+of society, which are peculiarly under the control of ladies, need
+reforming. I am seriously of the opinion that the general health of
+society depends far more upon the <i>ladies</i> than upon the <i>physicians</i>.
+The former direct the preparation of the daily supplies of food,
+designed to sustain, refresh, and keep in motion the human system. The
+latter can only give prescriptions for regulating this delicate
+machinery, when, by mismanagement, it has got out of order. I will,
+however, give you a few simple rules for the preservation of health,
+which, though incomplete, will be of great benefit, if faithfully
+pursued. From experience, study, and observation, you will no doubt be
+able to add to them many improvements.</p>
+
+<p>1. <i>Make attention to health a matter of conscience, as a religious
+duty.</i> Pray daily that God would give you wisdom and self-denial, that
+you may be able to avoid whatever is injurious, and to persevere in the
+<span class="pagenum noind"><a name="Page_132" id="Page_132">{132}</a></span>judicious use of such means as are necessary to promote sound health and
+energy of body.</p>
+
+<p>2. <i>Maintain habitual cheerfulness and tranquillity of mind.</i> Few
+persons are aware of the influence which this has upon the health of the
+body. If you are subject to <i>melancholy</i>, avoid it, and fight against it
+as a <i>sin</i>, dishonoring to God, and destructive of your own health and
+happiness. It is dishonoring to God, because it is calculated to give
+the world a gloomy and repulsive idea of religion. Nor is this view of
+the subject at all inconsistent with the exercise of sorrow for sin, and
+feeling for sinners. Godly sorrow is a melting exercise, which softens
+the heart, and brings it low before God: while a sight of the cross of
+Christ, and a sense of pardoning love, bring a holy calm and heavenly
+peace over all the soul. But despondency comes over us like the
+withering blasts of winter. It congeals the tender emotions of the
+heart, and casts an icy gloom over every object. It hides from our view
+everything lovely. It makes us insensible to the mercies of God which he
+is daily lavishing upon us. It shuts up the soul to brood alone, over
+everything dark and hideous. It is no less unfriendly to the exercise of
+holy affections than levity of conversation and manners. Although often
+created by bodily infirmity, it reacts, and renders disease doubly
+ferocious. Yet it is so far under the control of the will, that grace
+will enable us to subdue it. There is a very intimate connection between
+the mind and body. The one acts upon the other. Depression of spirits
+enfeebles all the animal powers; and particularly disturbs digestion,
+thereby deranging the whole system. If, therefore, you ever feel a
+gloomy depression of spirits, try to bring your mind into a serene and
+grateful frame, by meditating on the mercies you enjoy, and exercising a
+cheerful submission to the will of God. Remember that God directs all
+your ways, and that you have just as much of every comfort and blessing
+as he sees fit to give you, and infinitely more than you deserve. Rise
+above yourself, and think of the <span class="pagenum noind"><a name="Page_133" id="Page_133">{133}</a></span>infinite loveliness of the divine
+character. But, if this is not sufficient, walk out and view the works
+of Nature; and try to forget yourself in contemplating the wisdom and
+glory of God, as manifest in them; and the bodily exercise will assist
+in driving-away this disturber of your peace. Or, seek the society of
+some Christian friend, who is not subject to depression of spirits, and
+converse about those heavenly truths which are calculated to call forth
+the exercise of love, joy, and gratitude, and make you lose sight of
+yourself in the fulness and glory of God. Any violent emotion of the
+mind, or exercise of strong passions of any kind, is likewise
+exceedingly injurious to the health of the body.</p>
+
+<p>3. <i>Be</i> <span class="lowercase">REGULAR</span> <i>in all your habits.</i> Ascertain, as nearly as
+you can, from your own feelings and experience, how many hours of sleep
+you require. No general rule can be adopted, on this subject. Some
+people need more sleep than others. The want of sleep, and excessive
+indulgence in it, alike operate to enervate both body and mind. Probably
+every constitution may be safely brought between five and eight hours.
+Of this you will judge by making a fair trial. That period of sleep
+which renders both body and mind most energetic and vigorous, should be
+adopted. But, if possible, take all your sleep in the night. Fix upon an
+hour for retiring, and an hour for rising, and then conscientiously keep
+them. Let nothing but stern necessity tempt you to vary from them in a
+single instance; for you may not be able in a week to recover from the
+effects of a single derangement of your regular habits. We are the
+creatures of <i>habit</i>; but if we would <i>control</i> our habits, instead of
+suffering them to control us, it would be greatly to our advantage. It
+is also important that the hours of retiring and rising should be
+<i>early</i>. Upon the plan proposed, early retiring will be necessary to
+early rising, which is a matter of the first importance. Early rising
+promotes cheerfulness; invigorates the system; and in many other ways
+contributes to health. It also assists devotion. <span class="pagenum noind"><a name="Page_134" id="Page_134">{134}</a></span>There is a solemn
+stillness before the dawn of day, in a winter morning, peculiarly
+favorable to devotional feelings; and nothing is better calculated to
+fill the mind with grateful and adoring views of the beneficence of the
+Creator, than the refreshing sweetness of a summer morn. Whoever sleeps
+away this period, loses half the pleasures of existence. To sally forth
+and enjoy the calmness and serenity of such a season; to listen to the
+sweet warbling of the birds; to behold the sparkling dew-drops, and the
+gayety of the opening flowers, as all nature smiles at the approach of
+the rising sun; to join the music of creation, in lifting up a song of
+softest, sweetest melody, in praise of their great Author, is no common
+luxury.</p>
+
+<p>4. <i>Spend at least two hours every day in active exercise in the open
+air.</i> This time may be divided into such portions as you find most
+convenient. The proper seasons for exercise are, about an hour either
+before or after a meal. This you may do without regard to the weather,
+provided you observe the following precautions, when it is cold, damp,
+or wet:&mdash;1. Exert yourself sufficiently to keep moderately warm. 2. Do
+not stop on your way, to get chilled. 3. On returning, change any
+garment that may be wet or damp, before sitting down. This course will
+not only keep up your regular habits, but produce a hardiness of
+constitution which will greatly increase your usefulness in life. It is
+a great mistake to suppose that exposure to a damp, vapory atmosphere is
+injurious to health. The danger lies in exposing yourself when the
+system is in a relaxed state, as it is during rest, after exercise. But,
+while a general action is kept up, by vigorous exercise, nature itself
+will resist the most unfriendly vapors of the atmosphere. There is a
+great and growing evil in the education of ladies of the middling and
+higher classes, at the present day. The tender and delicate manner in
+which they are bred, enfeebles their constitutions, and greatly
+diminishes their usefulness, in every station of life. Many of them are
+sickly, and few of them are able to endure <span class="pagenum noind"><a name="Page_135" id="Page_135">{135}</a></span>the slightest hardships. To show
+that this is the fault of their education, we need only to refer to the
+condition of those young women whose circumstances in life render it
+necessary for them to labor. In most cases they possess hale and
+vigorous constitutions, and are even more capable of enduring hardships
+than most men of sedentary habits. There may be some exceptions to this
+remark; but if these cases were examined, we should doubtless find that
+the laws of nature have been, in some other respects, transgressed. I do
+not see how this delicate training can be reconciled with Christian
+principle. If we have devoted ourselves to the Lord, it is our duty not
+only to do all the good we can in this world, but to make ourselves
+<i>capable</i> of doing as much as possible. The man in the parable was
+condemned for not <i>improving</i> and <i>increasing</i> his talent. Anything,
+then, which has a tendency to diminish our usefulness, should be
+regarded as <i>sin</i>.</p>
+
+<p>Exposure to all kinds of weather has this advantage also. It renders a
+person much less likely to take cold; and, of course, less subject to
+sickness. For a great proportion of diseases owe their origin to common
+colds.</p>
+
+<p>No part of a code of health is of more importance than exercise. Without
+it, everything else will fail. And it is as necessary that it should be
+<i>regular</i> every day, and at nearly the same hours every day, as it is
+that meals should be regular. We might as well omit eating for a day, as
+to neglect exercise. The one is as necessary as the other, to promote
+the regular operations of the animal functions.</p>
+
+<p>But, when your situation will admit of it, I would advise you to take a
+portion of your exercise in those domestic employments which require
+vigorous exertion. If you open your windows, you will have the fresh
+air; at the same time, you will enjoy the satisfaction of rendering your
+hours of relaxation useful.</p>
+
+<p>5. <i>Bathe frequently.</i> About five eighths of the food taken into the
+stomach passes off by insensible perspiration, <span class="pagenum noind"><a name="Page_136" id="Page_136">{136}</a></span>through the pores of the
+skin; and with it is thrown off whatever impure matter is found in any
+part of the system. When this perspiration is obstructed, general
+derangement succeeds. It is chiefly to promote this that exercise is
+required. But the matter thrown off is of a very poisonous nature; and
+if not removed may he absorbed again into the system It also collects
+upon the surface, and obstructs the regular discharge from the pores.
+Frequent ablution is therefore highly necessary.</p>
+
+<p>It is also essential to personal cleanliness. There is an <i>odor</i> in this
+insensible perspiration, which becomes offensive when the impurities
+collecting upon the surface of the skin are not frequently removed. The
+entire surface of the body should be washed every day; and if this is
+done on rising in the morning, with cold water, and followed with brisk
+rubbing with a coarse towel, it will furnish an effectual safeguard
+against taking cold. This, however, should be remitted, when there is
+any danger to be apprehended from the sudden application of cold; or
+serious consequences may follow. Tepid water, with soap, should
+occasionally be used at night, in order to remove all impurities from
+the skin.</p>
+
+<p>6. <i>Pay attention to the quality and quantity of food taken into the
+stomach.</i> I know of nothing else which more necessarily affects both the
+health of the body, and the vigor of the intellect. It is from this that
+the blood is formed, and the continual waste of the system supplied. And
+through the blood it acts on the brain, which is the seat of the
+intellect. Yet, notwithstanding this, those whose peculiar province it
+is to direct the preparation of our food, seldom inquire into the
+chemical effect any such preparation may have upon the stomach, and,
+through it, upon the whole system. Indeed, the business is generally
+left to persons entirely ignorant of the principles which govern the
+human constitution. It is no wonder, then, that a large proportion of
+the culinary preparations of the present day are decidedly unfriendly to
+it. But in relation <span class="pagenum noind"><a name="Page_137" id="Page_137">{137}</a></span>to this matter, I cannot here be very particular. I
+will only give some general rules, by which you may discover the bounds
+of moderation, and what articles of food ought to be avoided. The
+sensible effects arising from food unsuitable to the state of the
+stomach are generally the following:&mdash;Disagreeable eructations,
+accompanied with risings of food; uneasy or burning sensations of the
+stomach; acidity; and these symptoms are often succeeded by headache and
+dizziness or vertigo. The effects of an excessive quantity of food are
+first felt by an uneasiness and oppressive fulness of the stomach. This
+is succeeded by a general distension or fulness of the blood-vessels,
+particularly about the head; general lassitude; sluggishness and dulness
+of intellect, with a great aversion to mental effort. These sensations
+are accompanied by a general uneasiness throughout the whole system,
+with more or less pain. It also brings into exercise every unholy
+temper. It makes people fretful, impatient, and peevish. The best
+disposition may be ruined by the improper indulgence of the appetite. I
+have been particular in describing these symptoms, because people are
+often subject to many uncomfortable sensations, for which they cannot
+account, but which might be traced to this source. A large share of our
+unpleasant feelings probably arises either from the improper quality, or
+excessive quantity, of the food taken into the stomach. And the bounds
+of moderation are more frequently exceeded by all classes of people,
+than many imagine. But for a more full examination of this subject, I
+must again refer you to the works of judicious writers on health, and
+the means of preserving it. This is a matter so intimately connected
+with the sphere of a lady's influence, that every female should give it
+a thorough investigation.</p>
+
+<p>Carefully observe those articles of food which you find injurious, and
+avoid them. Observe, also, as nearly as you can, the <i>quantity</i> which
+agrees with your stomach, and see that you never exceed it. Take no food
+between your regular meals. The stomach is <span class="pagenum noind"><a name="Page_138" id="Page_138">{138}</a></span>employed from three to five
+hours in digesting a meal; if more food is taken during that time, it
+disturbs and impedes digestion, and makes it more laborious. And, after
+one meal is digested, the stomach needs rest before another is taken. In
+connection with these general hints, attention to the two following
+rules will generally be sufficient:</p>
+
+<p>(1.) Avoid highly seasoned food, fresh bread, heating condiments, and
+stimulating drinks.</p>
+
+<p>(2.) Select the simplest dishes, and make your meal of a single course.
+Mixed dishes are more likely to be injurious; and a second course will
+almost certainly lead to excess.</p>
+
+<p>But, do not give your attention so much to this subject as to become
+<i>splenetic</i>. The imagination has a great influence upon animal feeling;
+and if you are always watching the digestion of your food, you will be
+sure to find dyspeptic symptoms; and if you humor your stomach too much,
+you will weaken its capacity of accommodating itself to the kind of
+nutriment it receives. Having fixed your principles of regimen, adhere
+to them as rigidly as you can without inconvenience to others; but
+having done this, let your mind dwell as little as possible on the
+subject, and do not make it a matter of frequent conversation.
+Especially, do not make trouble to the friends who entertain you, when
+away from home, by excessive particularity. You may find some wholesome
+dish on the most luxurious table; and if the table is <i>lean</i>, you need
+not fear.</p>
+
+<p>As we are commanded, whether we eat or drink, or whatsoever we do, to do
+all to the glory of God, it may not be amiss to inquire how we may
+<i>glorify God in eating and drinking</i>. 1. We may eat for the purpose of
+strengthening our bodies, to enable us to engage in the active service
+of the Lord. 2. When we partake in moderation of the bounties of
+Providence, it is right that our animal appetites should be feasted with
+the delicious taste of the fruits of the earth. But we must see the
+glory of God in it. <span class="pagenum noind"><a name="Page_139" id="Page_139">{139}</a></span>Here the benevolence of his character shines forth,
+in the wonderful provision which he has made for the gratification of
+our earthly appetites. Hence we may argue the ineffable sweetness of the
+bread of life&mdash;the food of the soul. This mortal body is but a tent
+pitched in the wilderness, for the residence of the soul during its
+pilgrimage. If, then, God has opened the treasures of the animal and
+vegetable kingdoms to please the taste of this meaner part, how much
+more abundant the provision for feasting the soul with pure spiritual
+food; with eternally increasing knowledge of the divine character and
+perfections! But we cannot so partake of those rich and hurtful dainties
+invented by man. The delight thus experienced is the glory of man, not
+of God. And the effect produced is the destruction of those delicate
+organs of taste which he has provided, that we may discern the exquisite
+sweetness of the natural fruits of the earth. By the same means, also,
+we destroy our health, and unfit ourselves for his service. 3. But, I
+suppose the apostle had in his mind chiefly the idea of <i>acknowledging
+God</i>, when we partake of his bounty, and of <i>honoring him</i> by doing
+everything <i>in obedience to his commands</i>. Strict and intelligent regard
+to these two points would generally direct us aright in the matter of
+eating and drinking.</p>
+
+<p>Do not, by any means, think this subject beneath your attention. The
+greatest and best of men have made it a matter of practical study. Those
+who have given us the brightest specimens of intellectual effort have
+been remarkable for rigorous attention to their diet. Among them may be
+mentioned Sir Isaac Newton, John Locke, and President Edwards.
+<i>Temperance</i> is one of the fruits of the spirit. It is therefore the
+duty of every Christian, to know the bounds of moderation in all things,
+and to practise accordingly.</p>
+
+<p>7. <i>As much as possible avoid taking medicine.</i> The practice of
+resorting to <i>remedies</i> for every unpleasant feeling cannot be too
+strongly reprobated. Medicine <span class="pagenum noind"><a name="Page_140" id="Page_140">{140}</a></span>should be regarded as a choice of two
+evils. It may throw off a violent attack of disease, and save life; but
+it must inevitably, in a greater or less degree, impair the
+constitution. Medicine is unfriendly to the human system. Its very
+effect, which is to disturb the regular operation of the animal
+functions, proves this. But, when violent disease is seated upon any
+part, this may be necessary; and the injury received from the medicine
+may not bear any comparison with the consequences which would follow, if
+the disease were left to take its course. In such cases, the physician
+should be called immediately, as delay may be fatal. But the great
+secret lies in avoiding such attacks, by a scrupulous attention to the
+laws of nature. Such attacks may generally be traced either to violent
+colds, or the interruption of some of the regular functions of the body.
+The most important of these may, with proper attention, be brought
+almost entirely under the control of <i>habit</i>; and all of them may
+generally be preserved in healthy action, by proper attention to diet
+and exercise. But careless and negligent habits, in these respects, will
+ruin the most hardy constitution, and bring on a train of disorders
+equally detrimental to mind and body. But, in most cases of moderate,
+protracted disease, a return to the regular system of living <i>according
+to nature</i> will gradually restore lost health. Or, in other words, a
+strict examination will discover some violation of the principles of the
+human constitution, as the cause of derangement; and by correcting this
+error, nature will gradually recover its lost energies, and restore
+soundness to the part affected.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_141" id="Page_141">{141}</a></span></p>
+
+<h2>LETTER XI.</h2>
+
+<h3><i>Mental Cultivation. Reading.</i></h3>
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>,</p>
+
+<p>Our minds are given us as talents to improve in the service of God. If
+we neglect the proper cultivation of them, we shall come under the
+condemnation of the servant who hid his talent in the earth. But there
+is a very great difference between mental cultivation and the mere
+reception of knowledge. So you will perceive that when I speak of the
+improvement of the mind, I do not mean <i>reading</i> only; but that
+discipline which calls into exercise the intellectual faculties, and
+enables us to employ them in the investigation of the truth. This
+discipline is a necessary preparation for profitable reading. It is a
+great mistake to suppose that <i>mind</i> is entirely original; or that only
+a few possess intellectual faculties capable of searching into the deep
+recesses of knowledge. It is true some possess talents of a superior
+order; but none, except idiots, are incapable of improvement; and many
+of the greatest minds have been formed upon a foundation which appeared
+to consist of little else than dullness and stupidity. The most crooked
+and unpromising twig may, by proper care and culture, become a great and
+beautiful tree. The object of all education is to prepare us for
+usefulness, either to ourselves or to others. We are not to disregard
+ourselves. The glory of God is as much concerned in our own spiritual
+growth, as in that of any other individual. But we are to love others
+<i>as</i> ourselves, and seek their good <i>as</i> our own. Although our heads may
+be filled with knowledge, yet if we have not the capacity of employing
+<span class="pagenum noind"><a name="Page_142" id="Page_142">{142}</a></span>it for practical purposes, it will be of little benefit, either to
+ourselves or others. Many persons excuse themselves for neglecting to
+improve their minds, upon the ground that they are incapable of doing
+anything great or brilliant. But this arises from a foolish pride. If we
+have but a single talent, we are equally under obligation to improve it
+in the service of our Master as if we had ten. And it was upon this
+principle that the servant was condemned to whom but one was given.</p>
+
+<p>The discipline of which I speak may be effected in many ways. But the
+method I shall propose is one that can be pursued without an instructor,
+while employed most of the time in active pursuits. The course already
+recommended, in relation to meditation and the study of the Scriptures,
+will be found a great assistance in the proper discipline of the mind.
+But this is not all that is necessary. I know of nothing which more
+effectually calls out the resources of the mind than writing. To a
+person unaccustomed to this exercise, it appears exceedingly difficult.
+But a little practice will make it a pleasing and delightful employment.
+The mind is far more richly feasted with ideas conceived and brought
+forth by itself, than by those produced by others, and communicated
+through the medium of the senses; and all the intellectual faculties are
+strengthened and improved by exertion.</p>
+
+<p>I would, therefore, advise you to pursue a regular plan of written
+exercises. This will be very easy, if you only learn to think
+methodically. Select, chiefly, practical subjects; which your
+Sabbath-school lessons, your subjects of meditation, and your daily
+study of the Scriptures, will furnish in great abundance. The principal
+reason why young persons find this exercise so difficult is, that they
+usually select abstract subjects, which have scarce any relation to the
+common concerns of life. On this account, it will be greatly to your
+advantage to choose some Scripture truth as the subject of your
+exercise. The Bible is a <span class="pagenum noind"><a name="Page_143" id="Page_143">{143}</a></span>practical book, and we have a personal interest
+in everything it contains. When you have selected your subject,
+carefully separate the different parts or propositions it contains, and
+arrange them under different heads. This you will find a great
+assistance in directing your thoughts. If you look at the whole subject
+at once, your ideas will he obscure, indefinite, and confused. But all
+this difficulty will be removed, by a judicious division of its parts.
+Set apart regular portions of time to be employed in writing. Let these
+seasons be as frequent as may consist with your other duties, and
+observe them strictly. Do not indulge the absurd notion that you can
+write only when you <i>feel like it</i>. Remember your object is to
+<i>discipline</i> the mind, and bring it under the control of the will. But,
+to suffer your mind to be controlled by your feelings, in the very act
+of discipline, is absurd. As well might a mother talk of governing her
+child, while she allows it to do as it pleases. Finish one division of
+your subject every time you sit down to this exercise, until the whole
+is completed. Then lay it aside till you have finished another. After
+this, review, correct, and copy the first one. The advantage of laying
+aside an exercise for some time, before correcting it, is, that you will
+be more likely to discover its defects than while your first thoughts
+upon the subject are fresh in your mind. But never commence a subject,
+and leave it unfinished. Such a course renders the mind fickle, and
+unfits it for close study and patient investigation. Finish what you
+begin, however difficult you may find it. Scarce any habit is of more
+practical importance than perseverance. Do not be discouraged, even if
+you should be able to bring forth but one idea under each division of
+your subject. You will improve with every exercise. I well recollect the
+first attempt I made at writing. With all the study of which I was
+capable, I could not produce more than five or six lines. Carefully
+preserve all your manuscripts. By referring to them occasionally, you
+will discover your progress in improvement. In <span class="pagenum noind"><a name="Page_144" id="Page_144">{144}</a></span>these exercises you can
+make use of the knowledge you acquire in reading, whenever it applies to
+your subject. But, in everything, remember your dependence upon God, and
+seek the direction of his Holy Spirit.</p>
+
+<p><i>Reading</i> is also of great importance. By this we call in the aid of
+others' minds, with the experience of past ages. But, unless you observe
+some system in your reading, you will derive comparatively little
+benefit from it. I will endeavor to mark out a simple plan, which you
+may find useful. For this purpose I shall arrange the various kinds of
+reading, under four different heads, to each of which you may assign
+particular days of the week.</p>
+
+<div class="blockquot">
+<ol>
+<li><i>History</i>, two days;</li>
+<li><i>Biography</i>, one day;</li>
+<li><i>Doctrinal</i>, one day;</li>
+<li><i>Miscellaneous</i>, two days.</li>
+</ol>
+</div>
+
+<p>The advantages of this plan are, that the knowledge you acquire will be
+more complete than it would be if you were to pursue but one subject at
+a time; and the variety will add interest to the employment. But each of
+these different kinds of reading requires a separate notice.</p>
+
+<p>(1.) History is divided into two kinds, sacred and profane. It is for
+this reason that I have assigned two days in the week for the reading of
+it. I would have one of these days devoted to the history of the church,
+and the other to the history of the world. Both these are highly
+necessary to every one who desires an enlarged view of the affairs of
+the world, and the dealings of God with mankind in general, and with
+his church in particular. In reading profane history, several things are
+to be kept distinctly in view.</p>
+
+<p>1. <i>The providence of God in directing the affairs of men.</i> Observe the
+hand of God in everything; for he controls the actions even of wicked
+men, to accomplish his own purposes. The Bible is full of this great
+truth. Scarcely a page can be found where it is not <span class="pagenum noind"><a name="Page_145" id="Page_145">{145}</a></span>recognized. "The
+most High ruleth in the kingdom of men, and giveth it to whomsoever he
+will." He calls the king of Assyria the "rod of his anger," for
+chastising the hypocritical Jews; but adds, "Howbeit, he meaneth not so,
+neither doth his heart think so; but it is in his heart to destroy and
+cut off nations not a few." And, in a subsequent verse, he says, when he
+has performed his whole work, by this wicked king, he will punish his
+stout heart, and the glory of his high looks. But it is not in great
+matters alone, that the hand of the Lord is to be seen. He exercises a
+particular providence over the least as well as the greatest of his
+works. Even a single sparrow, says our Lord, shall not fall to the
+ground without our heavenly Father. And this is one of the brightest
+glories of the divine character. He who fills immensity with his
+presence, condescends to care for the minutest beings in the universe.</p>
+
+<p>2. <i>Observe the connection of the events recorded in history, with the
+fulfilment of prophecy.</i> I do not, however, suppose you will be able to
+see this very clearly, without reading some authors who have made the
+prophecies their particular study. And this you will not be prepared to
+do with much profit, till you have the leading events of history fixed
+in your mind.</p>
+
+<p>3. <i>Observe the depravity of the human heart, and the evil nature of
+sin</i>, as manifested in the conduct of wicked men, who have been left
+without restraint, and in the consequences resulting from such conduct.</p>
+
+<p>4. <i>See the hatred of God towards sin</i>, as displayed in the miseries
+brought upon the world in consequence of it. In reading history, we find
+that individuals, whom God could have cut off by a single stroke of his
+hand, have been permitted to live for years, and spread devastation,
+misery, and death, everywhere around them. The infidel would pronounce
+this inconsistent with the character of a God of infinite benevolence.
+But the whole mystery is explained in <span class="pagenum noind"><a name="Page_146" id="Page_146">{146}</a></span>the Bible. All this wretchedness
+is brought upon men for the punishment of their sins.</p>
+
+<p>5. <i>Observe what bearing the events recorded have upon the church of
+Christ.</i> One of the great laws of God's moral government upon earth,
+appears to be, that he directs and overrules all things with particular
+reference to the kingdom of Christ. Often, events which seem, at first
+glance, to be altogether foreign to the interests of this kingdom,
+appear, upon a closer examination, to be intimately connected with it.
+Take, for example, the conquests of Alexander the Great. As the life of
+this extraordinary man stands out alone, unconnected with the subsequent
+history of the church, we see nothing but the wild career of mad
+ambition. But, in taking a more enlarged view of the subject, we
+discover that he was the instrument which God employed for spreading
+over a large portion of the world one common language; and so to prepare
+the way for the introduction of the gospel. Wherever the arms of
+Alexander extended, the Greek language was made known; and this was the
+language in which the books of the New Testament were written. And, no
+doubt, if we could discover it, every event of history has a bearing,
+equally direct, upon the interests of Christ's kingdom.</p>
+
+<p>But, in order to keep all these things distinctly before your mind, you
+must maintain, in the midst of your reading, a constant spirit of
+prayer.</p>
+
+<p>In reading church history, you will have occasion to observe the same
+things, because the history of the church is necessarily connected with
+the history of the world. But there are also some things to be noticed,
+wherein the history of the church differs from that of the world. The
+dealings of God with his own people differ from his dealings with his
+enemies. The afflictions which he brings upon the former are the
+wholesome corrections of a tender Father, and designed for their good;
+those he brings upon the latter are designed either to lead them to
+repentance, or they are just judgments, intended for the destruction <span class="pagenum noind"><a name="Page_147" id="Page_147">{147}</a></span>of
+those who have filled up the measure of their iniquities. But be
+careful, in reading church history, that you do not lose sight of the
+true church of Christ. Most of the histories which have been written,
+are filled either with accounts of individuals, or of bodies of wicked
+men, who could lay no claim to the character of the church of Christ. A
+church consists of a society of people, professing the fundamental
+doctrines of the gospel, and practising them in their lives. Or, in
+other words, having both the <i>form</i> and <i>power</i> of godliness. Without
+these, no body of men have any right to be called the church of Christ.
+If you observe this, you will relieve yourself from much perplexity of
+mind, which the careless reader experiences from, supposing that all the
+evils described in any period of the history of the nominal church, do
+really exist in the <i>true</i> church. These very evils prove that it is not
+the true church of Christ.</p>
+
+<p>(2.) <span class="smcap">Religious Biography</span>, or the lives of individuals of
+eminent piety, is perhaps the best kind of practical reading. It is in
+many respects very profitable. It furnishes testimony to the reality and
+value of the religion of Jesus, by the exemplification of the truths of
+Revelation in the lives of its followers. It also points out the
+difficulties which beset the Christian's path, and the means by which
+they can be surmounted. Suppose a traveller just entering a dreary
+wilderness. The path which leads through it is exceedingly narrow and
+difficult to be kept. On each side, it is beset with thorns, and briers,
+and miry pits. Would he not rejoice to find a book containing the
+experience of former travellers who had passed that way; in which every
+difficult spot is marked; all their contests with wild beasts and
+serpents, and all their falls described; and a beacon, or <i>guide-board</i>,
+set up, wherever a beaten track turns aside from the true way? All this
+you may find in religious biographies. There, the difficulties, trials,
+temptations, falls, and deliverances of God's people are described. You
+may profit from their examples. But, one caution is necessary. <span class="pagenum noind"><a name="Page_148" id="Page_148">{148}</a></span>Bring
+every religious experience described in these works to the test of the
+Holy Scriptures. If you find anything contrary to this unerring
+standard, reject it. Satan is ever busy, and may deceive even good men
+with false experiences. I would advise you, so far as practicable, to
+keep always the biography of some eminent person in a course of reading,
+and devote to it what time you can spare from your ordinary pursuits,
+one day in the week.</p>
+
+<p>(3.) In relation to doctrinal reading, I have already given general
+directions. If you devote to it the spare time of one day in the week,
+regularly, you will keep alive your interest in the investigation of
+truth, and yet avoid becoming so much absorbed in abstract speculation
+as to overlook present duty.</p>
+
+<p>(4.) Under the head of miscellaneous reading, I shall comprehend the
+following: Works on the prophecies, to be read in connection with
+history; practical works on Christian character, experience and duty; on
+the instruction of the young; illustrations of Scripture; on the natural
+sciences; on health: to these you may add, occasionally, an interesting
+book which may fall in your way, on subjects not included in this
+enumeration. Keep in a course of reading a book on some one of the above
+topics, and devote to it the leisure of one day in the week. The other
+day, which I have recommended to be devoted to miscellaneous reading, I
+would have you employ in reading newspapers and periodical publications.
+If you find one day insufficient for this, you can keep by you a
+newspaper, to fill up little broken intervals of time, which cannot
+well be employed in regular study. Do not, however, read everything you
+find in the newspapers, nor suffer yourself to acquire such a morbid
+appetite for the exciting subjects discussed in them, as to tempt you to
+break in upon your systematic course of reading. Newspapers and
+periodicals contain much trash; and you may fritter away all your
+leisure upon them, to the great injury of your mind and heart. Your
+chief object in reading them should <span class="pagenum noind"><a name="Page_149" id="Page_149">{149}</a></span>be, to preserve in your mind the
+history of your own times; and to understand the subjects which interest
+the public mind; as well as to observe the signs of the times, in
+relation to the progress of Christ's kingdom.</p>
+
+<p>I have sketched the above plan, hoping you may find it a useful guide in
+the acquisition of knowledge. The work here laid out may seem so great,
+at first sight, as to discourage you from making the attempt. But a
+little calculation will remove every difficulty. If you read but twenty
+pages in a day, at the close of the year you will have read a thousand
+pages, under each of the above divisions; more than six thousand pages
+in all. This would be equal to twenty volumes, of three hundred pages
+each. Pursue this plan for ten years, and you will have read <i>two
+hundred volumes</i>, containing <i>sixty thousand pages</i>. You can read twenty
+pages in an hour, at least; and I think you will not say it is
+impossible to spare this portion of time every day, for the purpose of
+acquiring useful knowledge. Think what a vast amount may thus be
+treasured up in the course of a few years! But you may not always be
+able to obtain books, and keep them a sufficient length of time to
+pursue the above plan strictly.<a name="FNanchor_K_11" id="FNanchor_K_11"></a><a href="#Footnote_K_11" class="fnanchor">[K]</a> In such case, you can vary it to suit
+your circumstances and convenience. But always have a regular system.
+You will find it very profitable to take notes in writing of such
+thoughts as occur to your own mind, in the course of your reading; and
+particularly of the several points to be noted in history, and of the
+practical lesson which you learn from biography. And you ought always to
+give sufficient time to your reading to enable you to understand it
+thoroughly.</p>
+
+<p>As you have never manifested a taste for what is commonly called light
+reading, it is hardly necessary for me to say anything on the subject. I
+cannot see <span class="pagenum noind"><a name="Page_150" id="Page_150">{150}</a></span>how a Christian, who has had a taste of "<i>angel's food</i>" can
+relish the miserable trash contained in <i>novels.</i> The tendency of novel
+reading is most pernicious. It enervates the mental powers, and unfits
+them for close study and serious contemplation. It dissipates the mind,
+and creates a diseased imagination. It promotes a sickly sensibility,
+and renders its votaries unfit for the pursuits of real life. It is a
+great waste of time, and on this account alone may be regarded as
+sinful. But I would not advise you to read <i>any </i> books, merely because
+you 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 so
+many good books, that there is no necessity for wasting your precious
+time upon crude, ill-digested, or unprofitable works. You may, however,
+devote some time pleasantly and profitably, to reading the best English
+classics, both in poetry and prose; which, for the want of a better
+term, I shall include under the head of <i>Literary</i>, for the purpose of
+cultivating the imagination, improving the taste, and enriching your
+style. These should be selected with great discrimination and care, with
+reference both to their style and their moral tendency. Poetry, to a
+limited extent, tends to elevate the mind, cherish the finer
+sensibilities of the heart, and refine the taste.</p>
+
+<p>If you cannot obtain books which furnish you a <i>profitable</i> employment
+for 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-failing
+treasure. The more you study it, the more delight it will afford. You
+may find new beauties in it, and "still increasing light," as long as
+you live; and after death, the unfolding of its glorious mysteries will
+furnish employment for a never-ending eternity.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<div class="footnotes">
+<div class="footnote"><p class="noind"><a name="Footnote_K_11" id="Footnote_K_11"></a><a href="#FNanchor_K_11"><span class="label">[K]</span></a> In the Appendix will be found a list of books, suitable for
+the course here recommended.</p></div>
+</div>
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_151" id="Page_151">{151}</a></span></p>
+
+<h2>LETTER XII.</h2>
+
+
+<h3><i>Improvement of Time. Present Obligation.</i></h3>
+
+<div class="blockquot"><p>"Remember how short my time is."&mdash;Ps. 89:47.</p>
+
+<p>"To everything there is <i>a</i>, season, and a
+time to every purpose under the
+heaven."&mdash;Eccl. 3:1.</p>
+
+<p>"Redeeming the time, because the days are
+evil."&mdash;Eph. 6:16.</p>
+
+<p>"Behold NOW is the <i>accepted</i> time."&mdash;2 Cor.
+6:2.</p></div>
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>,</p>
+
+<p>When you entered into solemn covenant with the Lord, you consecrated
+your whole life to his service. Your <i>time</i>, then, is not your own, but
+the Lord's. If you waste it, or spend it unprofitably, you <i>rob</i> God.
+You are not at liberty even to employ it exclusively to yourself. You
+are bound to glorify God with your time. And how can this be done? By so
+employing it that it will be most beneficial both to yourself and
+others. The Christian, who properly considers the great work he has to
+perform in his own soul, as well as the wide field of benevolent
+exertion which opens everywhere around him, and reflects how exceedingly
+short his time is, will not be disposed to trifle away any of the
+precious moments God has given him. Hence we are exhorted to <i>redeem</i> or
+<i>rescue</i> the time, as it flies. A very common fault lies in not
+estimating the value of a moment. This leads to the waste of immense
+portions of precious time. It is with time as with an estate. The old
+adage is, "Take care of the <i>pennies</i>, and the <i>pounds</i> will take care
+of themselves." So, if we take care of the <i>moments</i>, the <i>hours</i> will
+take care of themselves. Indeed, our whole lives are made up of moments.
+A little calculation may startle those who carelessly and foolishly
+<span class="pagenum noind"><a name="Page_152" id="Page_152">{152}</a></span>trifle away small portions of time. Suppose you waste <i>only ten minutes</i>
+at a time, six times in a day; this will make an hour. This hour is
+subtracted from that portion of your time which might have been devoted
+to active employments. Sleeping, refreshment, and personal duties,
+generally occupy at least one half of the twenty-four hours. You have
+then lost one twelfth part of the available portion of the day. Suppose,
+then, you live to the age of seventy years. Take from this the first ten
+years of your life. From the sixty remaining, you will have thrown away
+<i>five years</i>! These five years are taken from that portion of your time
+which should have been employed in the cultivation of your mind, and in
+the practical duties of religion. For, the common excuse for neglecting
+the improvement of the mind, and the cultivation of personal piety, is
+<i>want of time</i>. Now, if you employ one half of this time in reading, at
+the rate of twenty pages an hour, you will be able to read more than
+<i>eighteen thousand pages</i>; or <i>sixty volumes </i> of three hundred pages
+each. If you employ the other half in devotional exercises in your
+closet, in addition to the time you would spend in this manner, upon the
+supposition that these five years are lost, what an influence will it
+have upon the health of your soul? Or, if you spend the whole of it in
+the active duties of Christian benevolence, how much good can you
+accomplish? Think what you might do by employing five years in the
+undivided service of your Master.</p>
+
+<p>But, the grand secret of <i>redeeming</i> time is, the systematic arrangement
+of all of our affairs. The wise man says,&mdash;"To everything there is a
+<i>season</i>, and a time for every purpose under heaven." Now, if we so
+divide our time as to assign a particular season for every employment,
+we shall be at no loss, when one thing is finished, what to do next, and
+one duty will not crowd upon another. For want of this system, many
+people suffer much needless perplexity. They find a multitude of duties
+crowding upon them at the <span class="pagenum noind"><a name="Page_153" id="Page_153">{153}</a></span>same time, and they know not where to begin to
+discharge them. They spend perhaps half of their time in considering
+what they shall do. They are always in a hurry and bustle, yet, when the
+day is gone, they have not half finished its duties. All this would have
+been avoided, had they parcelled out the day, and assigned particular
+duties to particular seasons. They might have gone quietly to their
+work; pursued their employments with calmness and serenity; and at the
+close of the day laid themselves down to rest, with the satisfaction of
+having discharged every duty. Form, then, a systematic plan to regulate
+your daily employments. Give to each particular duty its appropriate
+place; and when you have finished one, pass rapidly to another, without
+losing any precious intervals between. Bear continually in mind that
+every moment you waste will be deducted from the period of your earthly
+existence; but do not try to crowd too much into the compass of a single
+day. This will defeat your object. You will always be liable to numerous
+and unavoidable interruptions. You have friends who claim a portion of
+your time. It is better to interrupt your own affairs than to treat them
+rudely. You have also many accidental duties, which you cannot bring
+into the regular routine of your employments. Give, then, sufficient
+latitude to your system to anticipate these, so that your affairs may
+not be thrown into confusion by their unexpected occurrence.</p>
+
+<p>The duty of being systematic in all our arrangements is enforced by
+several considerations. 1. <i>By the example of our Creator.</i> By a careful
+perusal of the first chapter of Genesis, you will see that God assigned
+a particular portion of the creation to each day of the week, and that
+he rested on the seventh day. Now the Lord has some design in everything
+he does. He never did anything in vain. But he could as easily have made
+all things at once, by a single word of his power, as to have been
+occupied six days in the creation. As for resting the seventh <span class="pagenum noind"><a name="Page_154" id="Page_154">{154}</a></span>day, the
+Almighty could not be weary, and therefore needed no rest. What, then,
+could have been his design in this, but to set before us an example for
+the regulation of our conduct?</p>
+
+<p>2. <i>This duty is also enforced by the analogy of the visible creation.</i>
+The most complete and perfect system, order, and harmony, may be read in
+every page of the book of nature. From the minutest insect, up through
+all the animal creation, to the structure of our own bodies, there is a
+systematic arrangement of every particle of matter. So, from the little
+pebble that is washed upon the sea-shore, up to the loftiest worlds, and
+the whole planetary system, the same truth is manifest.</p>
+
+<p>3. <i>This duty is enforced by our obligation to employ all our time for
+the glory of God.</i> If we neglect the systematic arrangement of all our
+affairs, we lose much precious time, which might have been employed in
+the service of the Lord.</p>
+
+<p>I shall close this letter with a few remarks upon the nature of
+obligation. The very idea of obligation supposes the possibility of the
+thing being done that is required. There can be no such thing as our
+being under obligation to do what is in its own nature impossible. The
+idea itself is absurd. This principle is recognized by our Lord in the
+parable of the talents. The man only required of his servants <i>according
+to their ability</i>. Nothing, then, is duty except what can be done at the
+present moment. There are other things which may be duty hereafter; but
+they are not <i>present duty</i>. Now, the great principle which I would here
+establish is, as I have elsewhere remarked, that the <i>obligation of duty
+rests upon the present moment</i>. No principle can be of greater
+importance in practical life than this. It lies at the foundation of all
+Christian effort. It is the neglect of it which has ruined thousands of
+immortal souls, who have sat under the sound of the gospel. It is the
+neglect of it which keeps the church so low. If it is the duty of a
+sinner to repent, it is his duty to do it <i>now</i>; and every moment's
+delay is a new act of rebellion against God. If it is the duty of a
+backslider to return and humble himself before God, it is his duty to do
+it <span class="pagenum noind"><a name="Page_155" id="Page_155">{155}</a></span><i>now</i>; and every moment he delays, he is going farther from God, and
+rendering his return more difficult. If it is the duty of a Christian to
+live near to God; to feel his presence; to hold communion with him; to
+be affected with the infinite beauty and excellence of his holy
+character; the obligation of that duty rests upon the present moment.
+Every moment's delay is <i>sin</i>. And so of every other duty. Our first
+object, then, is to <i>know</i> present duty; our second, to <i>do</i> it. We
+cannot put off anything which we ought to do <i>now</i>, without bringing
+guilt upon our Souls.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_156" id="Page_156">{156}</a></span></p>
+
+<h2>LETTER XIII.</h2>
+
+<h3><i>Christian Activity.</i></h3>
+
+<div class="blockquot"><p>"She hath done what she
+could."&mdash;<span class="smcap">Mark</span> 14:8.</p></div>
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>,</p>
+
+<p>You doubtless feel a deep interest in the great benevolent enterprises
+of the present day. No one who possesses the spirit of our Master can be
+indifferent towards them. It is important, then, that you should know
+what you <i>can do</i> towards moving forward these enterprises. For,
+remember that your obligation is as extensive as your ability. Christ
+commended the woman, referred to in the passage above quoted for doing
+"<i>what she could</i>." If you do more than any within the circle of your
+acquaintance, and yet leave undone anything that you can do, you do not
+discharge your obligations. You have entered into the service of the
+Lord, and he requires you to <i>do what you can</i>. It then becomes a matter
+of serious inquiry, "<i>What can I do?</i>" It is an interesting fact, that
+the great moral enterprises of the present day, both for the conversion
+of the world, and for ameliorating the temporal condition of the poor,
+are in a great measure sustained by the energy of <i>female influence</i>.
+This influence is felt in every department of society; and must be,
+wherever the principles of the gospel prevail, so as to elevate your sex
+to the station which properly belongs to them. I will endeavor to point
+out some of the principal channels through which it can be exerted.</p>
+
+<p>I. <i>You may make your influence felt in the Bible Society.</i> You know the
+grand object of this society is to put a copy of the Holy Scriptures
+within the reach <span class="pagenum noind"><a name="Page_157" id="Page_157">{157}</a></span>of every individual of the human race. The spirit of
+Christ is that of the most expansive benevolence. If you possess this
+spirit, and value the sacred treasure contained in God's word as you
+ought, you will feel a thrilling interest in this cause. Your heart will
+overflow with compassion for those poor souls who have not the word of
+life. What, then, must be your emotions, when you consider that more
+than six hundred millions of your fellow-beings, as good by nature as
+yourself, are destitute of the Bible? The population of the whole world
+is estimated at <i>seven hundred and thirty-seven millions</i>. Of these,
+<i>five hundred and nine millions</i> are heathen, and <i>one hundred and
+fifty-six millions</i> are Roman and Greek Catholics; nearly all of whom
+are destitute of the word of God. This leaves but <i>seventy-two millions</i>
+who are called Protestants; but a vast number of these, even in our
+highly favored land, are living without the Bible. Can you say with the
+Psalmist, "Oh how love I thy law! It is my meditation all the day"? How,
+then, must your heart bleed in view of these facts! "But," perhaps you
+reply, "what can I do for these perishing millions?" I answer, <i>Do what
+you can</i>. This is all that God requires of you. Although what you can do
+will be but as a drop of water in the ocean, compared with what is to be
+done, yet it may be the means of saving many perishing souls. You can
+become a member of the Bible Society. You can act as a visitor and
+collector, both to ascertain and supply those families which are
+destitute of the word of life, and to obtain the means of supplying
+others. And if no female Bible Society exists in the place where your
+lot is cast, you can exert your influence among the ladies of your
+acquaintance to form one. And in his measure I would advise you to
+persevere, even though you find at first only two or three to unite with
+you. All obstacles in the way of benevolent enterprises vanish before a
+spirit of prayerful perseverance, and untiring exertion.</p>
+
+<p>II. <i>You can make your influence felt in the Tract</i> <span class="pagenum noind"><a name="Page_158" id="Page_158">{158}</a></span><i>Society.</i> The
+circulation of religious tracts has been abundantly owned and blessed of
+God's spirit. It seems to be almost the only means of reaching some
+particular classes of people, who never wait upon God in his house. It
+is a cheap method of preaching the gospel both to the rich and the poor.
+For a single cent, or even less, a sermon may be obtained, containing a
+portion of divine truth sufficient, with God's blessing, to lead a soul
+to Christ. Engage actively in the various forms of this department of
+benevolent labor. The distribution of a tract to every family in a town,
+once a month, when properly conducted, may be the means of doing great
+good. It furnishes an easy introduction into families where God is not
+acknowledged; and the matter contained in the tract will assist you to
+introduce religious conversation. It will enable you to ascertain and
+relieve the wants of the poor, without seeming to be obtrusive. It will
+soften your own heart, and excite your compassion, in view of the
+objects of distress with which you meet. It also furnishes a convenient
+opportunity for collecting children into Sabbath-schools. In
+distributing tracts, endeavor, as far as courtesy and propriety will
+admit, to engage those with whom you meet in direct personal
+conversation with regard to the concerns of their souls; and when you
+meet only with the female members of the family, and circumstances favor
+it, pray with them. By so doing, you may be the instrument of saving
+many precious souls. Your labor will also reflect back upon yourself,
+and warm your own heart. You will get a deeper sense of the dreadful
+condition of perishing sinners; and this will be the means of exciting a
+spirit of prayer in their behalf. Those engaged in this work should meet
+every month, after finishing the distribution, report all cases of
+interest, and spend a season in prayer for the divine blessing upon
+their labors. I would advise you to begin your distribution early in the
+month, and always finish it before the middle; and be sure you make a
+<span class="pagenum noind"><a name="Page_159" id="Page_159">{159}</a></span>written report to the superintendent, as soon as you have finished it.</p>
+
+<p>III. <i>You can make your influence felt in the missionary cause.</i> This is
+a cause which must be near the heart of every Christian. The spirit of
+missions is in unison with every feeling of the new-born soul. It is the
+spirit of universal benevolence; the same spirit which brought our Lord
+from the realms of glory, to suffer and die for perishing sinners. His
+last command to his disciples, before ascending up again into heaven,
+was, that they should follow his example, in the exercise of this
+spirit, until the whole world should be brought to a knowledge of his
+salvation. But more than eighteen hundred years have passed away, and
+yet at least two thirds of the inhabitants of this fallen world have
+never heard the gospel; and probably not more than one seventieth part
+of them have really embraced it. This is a mournful picture, and
+calculated to call forth every feeling of Christian sympathy, and awaken
+a burning zeal for the honor and glory of God. O, think how Jesus is
+dishonored by his own people, who thus disregard his last parting
+request! But here again you may inquire, "What can <i>I</i> do?" You can do
+much more than most people think they can do. Although you may not be
+permitted to go to the heathen yourself, yet you can help those that do
+go. I know that your means are limited; yet there are many ways in which
+you can do much for this cause with little means. By regulating all your
+expenses by Christian principle, you may save much, even of a small
+income, for benevolent purposes. But you may also exert an influence
+upon others. In all your intercourse with other Christians, especially
+ladies, you may stir up a missionary spirit. To aid you in this, become
+acquainted with what has been done, and what is now doing, for the
+conversion of the heathen. Make yourself familiar with the arguments in
+favor of this holy cause. By this means, you may become a zealous and
+successful advocate of the claims of five hundred millions of perishing
+<span class="pagenum noind"><a name="Page_160" id="Page_160">{160}</a></span>heathen. As an opportunity occurs once a month for all to contribute to
+this cause, you know not what effect such efforts may have upon the
+purses of those whom God has blessed with an abundance of the good
+things of this life. Again; you may do much for the heathen, by forming
+a missionary association among the ladies where you reside. Let such an
+association employ their needless half a day in every week, and apply
+the avails of their labor to the missionary cause. This would enable
+every 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 of the association should be appointed to read missionary
+intelligence, while the rest labor with their hands. This will be the
+means of exciting a missionary spirit, which may result in a much
+greater benefit than the amount of money contributed by the society.
+Another advantage of 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 of pleasure. There is a little Sabbath-school book, published
+in Boston, entitled "<i>Louisa Palston</i>," which ought to be in the hands
+of every young lady. It presents the subject of missions to the heathen
+in a most interesting light, and also contains an excellent example of
+an association of the kind here recommended.</p>
+
+<p>IV. <i>You can make your influence felt in behalf of the poor.</i> By
+frequenting the abodes of poverty and distress, you may administer to
+the wants of the afflicted, and call into active exercise the feelings
+of Christian sympathy in your own bosom. By this means, also, you will
+be prepared to enlist others in the same cause. Female benevolent
+societies, for assisting the poor, should be formed in all large towns;
+and in most places, much good may be done by forming societies for
+clothing poor children, to enable them to attend Sabbath-schools. But
+perhaps there is no way in which you can do so much for the poor, as by
+<span class="pagenum noind"><a name="Page_161" id="Page_161">{161}</a></span>assisting them with your own hands, in their afflictions, and aiding
+them by your advice. Be careful, however, that you do not make them feel
+that you are conferring an obligation.</p>
+
+<p>There is, at the present day, a very erroneous impression abroad, in
+relation to the poor. Many wealthy people, and many in moderate but
+comfortable circumstances, seem to think God has given them their
+property solely for their own gratification. Go to their houses, and
+you will find their tables groaning with luxuries, their rooms garnished
+with costly furniture, and their persons decorated with finery. But, if
+you ask them for a small contribution for suffering poverty, you will
+perhaps be compelled to listen to a long complaint against the
+improvidence of the poor; their want of industry and economy; and
+possibly be put off with the plea, that supplying their necessities has
+a tendency to make them indolent, and prevent them from helping
+themselves. This may be true to some extent; for intemperance has
+brought ruin and distress upon many families, and we cannot expect
+either industry, economy, or any other virtue, in a drunkard. But this
+is far from being a full view of the case. I know there is much
+suffering even among the virtuous poor. Sickness and misfortune often
+bring distress upon deserving people.</p>
+
+<p>The only way we can realize the sufferings of the poor is to suppose
+ourselves in their situation. Let a wealthy gentleman and lady, with
+five or six small children, be suddenly deprived of all their property,
+and compelled to obtain a support for their family by daily labor, and
+the lowest employments. Would they think they could live comfortably
+upon perhaps no more than seventy-five cents a day, as the proceeds of
+the 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 of
+small children, in the severity of winter, destitute of clothing
+sufficient to cover them, and without shoes. And, upon inquiry into
+their circumstances and means of <span class="pagenum noind"><a name="Page_162" id="Page_162">{162}</a></span>support, I could not see how the
+parents could make any better provision. Again; ever supposing that the
+wretchedness of the poor is brought upon them by their own vices, is it
+agreeable to the spirit of Christ to refuse to relieve their distresses?
+Has not sin brought upon us all our wretchedness? If the Lord Jesus had
+reasoned and acted upon this principle, would a single soul have been
+saved? But, he has commanded us to be merciful, <i>even as our Father
+which is in heaven is merciful</i>. And how is he merciful? "He is kind
+unto the <i>unthankful</i> and to the <i>evil</i>." Again; "If any man have not
+the spirit of Christ, he is none of his." And are we to suppose that the
+poor 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. This
+is one of the most common precepts of the New Testament. Indeed, our
+Lord has greatly honored the poor, in appearing himself in a condition
+of extreme poverty. At his birth, his parents could provide him no
+better bed than a manger; and while wearing out his life in the service
+of 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 told
+Judas, "That thou doest, do quickly," his disciples supposed he had sent
+him to give something to the poor. From this we may safely infer that he
+was in the habit of frequently doing so. For what else could have
+brought this thought to their minds?</p>
+
+<p>A Christian has nothing that is his own. He is but the steward of God's
+property. By withholding it, when the kingdom of Christ or the wants of
+the suffering poor require it, and spending it in extravagance, or
+hoarding it up for himself and family. He <i>robs God.</i></p>
+
+<p>But, even on the principle upon which the world acts, shall we neglect
+the suffering of a deserving woman, because her husband is intemperate
+and vicious? Or, should we suffer the children to grow up without
+instruction, in ignorance and vice, because <span class="pagenum noind"><a name="Page_163" id="Page_163">{163}</a></span>their parents are vicious?
+Be, then, my dear sister, the devoted friend of the poor; and seek to
+relieve distress wherever you find it, or whatever may be its cause.</p>
+
+<p>V. <i>You may make your influence felt in the cause of temperance.</i> A
+false delicacy prevails among many ladies, in relation to this subject.
+They seem to think that, as intemperance is not a common vice of their
+own sex, they have no concern with it. But this is a great mistake. No
+portion of society suffers so much from the consequences of intemperance
+as females. On them it spends its fury. My heart sickens when I
+contemplate the condition of the drunkard's wife. I turn from the
+picture with horror and disgust. But, is there no danger that females
+themselves may become partakers of this monstrous vice? My soul would
+rejoice if it were so. But every town, and village, and hamlet,
+furnishes evidence to the contrary. Even while I am writing, I can
+almost hear the groans of a woman in an adjoining house, who is just on
+the borders of the drunkard's grave. But, independent of this, it is
+scarcely possible to dry up the secret elements of this wasting
+pestilence, without the aid of <i>female influence</i>. I have no doubt, if
+the curtain were lifted from the domestic history of the past
+generation, it would appear that most of the intemperate appetites which
+have exerted such a terrific influence upon society were formed in the
+nursery. But, besides the formation of early habits, females exert a
+controlling influence over the public sentiment of the social circle.
+Here is the sphere of your influence. If young ladies would, with one
+consent, set their faces against the use of all intoxicating liquors,
+their influence could not fail to be felt throughout society. Make
+yourself thoroughly acquainted with the subject, and lose no opportunity
+of advocating the cause in every circle in which you move; or, of doing
+whatever is right and proper for a lady to do, in advancing it.</p>
+
+<p>VI. <i>You may make your influence felt in every circle</i> <span class="pagenum noind"><a name="Page_164" id="Page_164">{164}</a></span><i>in which you move,
+by directing conversation towards profitable subjects.</i> Here the honor
+of your Master is concerned. There is a lamentable tendency, even among
+professors of religion, when they meet for social intercourse, to spend,
+their time in light and trifling conversation. The consequence is, they
+bring leanness upon their own souls; and if any impenitent sinners
+witness their conduct, it helps to rivet upon them their carnal
+security. "Let your conversation be as it becometh the gospel." And
+remember, Christ has declared that <i>every idle word</i> shall be brought
+into judgment. "Seeing, then, that all these things shall be dissolved,
+what manner of persons ought we to be, in all holy conversation and
+godliness."</p>
+
+<p>VII. <i>You may make your influence felt in bringing people within the
+sound of the gospel.</i> There are multitudes in this land of gospel light
+who live like the heathen. They do not appreciate the privileges which
+they might enjoy. They live in the habitual neglect of public worship,
+and the means of grace. This is especially the case with the poor in
+large towns. Poverty depresses their spirits, and they seem to feel that
+"no man cares for their souls." It is impossible to conjecture how much
+good one devoted female may do, by gathering these people into places of
+worship. A lady can much more readily gain access to such families than
+a gentleman; and, by a pleasing address, and an humble and affectionate
+demeanor, she may secure their confidence and persuade them to attend
+public worship. In this way she may be the means of saving their souls.</p>
+
+<p>VIII. Lastly. <i>You may make your influence directly felt by the
+impenitent.</i> That it is the duty of Christians to warn impenitent
+sinners of their danger, and to point them to the "Lamb of God, which
+taketh away the sin of the world," will appear from several
+considerations:&mdash;</p>
+
+<p>1. The Apostle Peter says, "Christ suffered for us, <i>leaving us an
+example that we should follow his steps</i>." Let us, therefore, inquire
+what was his example, <span class="pagenum noind"><a name="Page_165" id="Page_165">{165}</a></span>with reference to the subject under consideration?
+The spirit of Christ, in the great work of redemption, manifests itself
+in <span class="smcap">Compassion for Sinners</span>, and <span class="smcap">Zeal for the Glory of
+God</span>. "While we were yet sinners, Christ died for us." And in the
+near prospect of his agonies, his prayer was, "Father, glorify thy
+name." It was that mercy might be extended to the guilty, consistently
+with the honor of God, that he laid down his life. Behold him, deeply
+feeling the dishonor done to God by ungrateful and rebellious men,
+constantly reproving sin, weeping over the impenitence and hardness of
+heart of his country-men, and even exerting his power to drive out those
+who were profaning the temple. And he says, "If any man will come after
+me, let him deny himself and take up his cross and <i>follow</i> me." To
+<i>follow</i> Christ is to imitate his example. Hence, unless we follow
+Christ, in his general spirit, we have no right to be called after his
+name. And this we must do <i>to the extent of our ability</i>, and at the
+expense of any personal sacrifice, not excepting, if need be, even <i>our
+own lives</i>. This is the true spirit of the gospel; and if it were
+carried out in the life of every professor of the religion of Jesus, the
+millennial glory would soon appear.</p>
+
+<p>2. <i>We are required to love God with all our heart, soul, mind, and
+strength.</i> When we love a friend we are careful of his honor. If we hear
+him defamed, or lightly spoken of, or see him ill-treated, it gives us
+pain. We take part with him, and vindicate his character. But we see God
+dishonored, and his goodness abused, continually. Multitudes of
+impenitent sinners around us habitually cast off his authority, and
+refuse to honor him as the moral governor of the universe. What can we
+do more for his honor and glory than to reclaim these rebellious
+subjects of his government, and bring them back to loyalty and
+obedience?</p>
+
+<p>3. <i>We are required to love our neighbor as ourselves.</i> We profess to
+have seen the lost condition of perishing <span class="pagenum noind"><a name="Page_166" id="Page_166">{166}</a></span>sinners. We think God has
+taken our feet from the "horrible pit and miry clay." We profess to
+believe that all who have not embraced Christ are every moment exposed
+to the horrors of the second death. Can we love them <i>as ourselves</i>, and
+make no effort to open their eyes to their awful danger, and persuade
+them to flee from it? Said a young man, "I do not believe there is any
+truth in what they tell us about eternal punishment; nor do I believe
+Christians believe it themselves. <i>If they did, they could not manifest
+so little concern about it.</i>"</p>
+
+<p>4. <i>The business of reclaiming a lost world is committed to the Church
+in conjunction with the Holy Spirit.</i> It is the business of the Church
+to apply "the truth" to the consciences of lost sinners. It is the
+office of the Spirit to make it effectual to their salvation. "The
+Spirit and the <i>bride</i> [the Church] say, <i>come</i>." And even the hearer of
+the word is allowed to say, "<i>come</i>." The Scriptures recognize the
+conversion of the sinner as the work of the Christian. "<i>He which
+converteth a sinner</i> from the error of his way, shall save a soul from
+death, and shall hide a multitude of sins." "Others <i>save</i> with fear;
+<i>pulling them</i> out of the fire." "Then will I <i>teach transgressors</i> thy
+ways, and sinners <i>shall be</i> converted unto thee." It is true, we
+cannot, of our own power, convert souls. But, if we are faithful in the
+use of the means of God's appointment, he may make use of us as
+instruments for accomplishing this great work. Every one who has truly
+come to Christ <i>knows the way</i>, and can direct others to him. And in no
+way, perhaps, can the truth be rendered more effectual, than by personal
+application to the conscience. David did not understand Nathan's
+parable, till the prophet said, "Thou art the man!"</p>
+
+<p>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 I
+regard iniquity in my heart, the Lord will not hear me." You may spend
+all your time on your knees, while living in the <span class="pagenum noind"><a name="Page_167" id="Page_167">{167}</a></span>neglect of a plain
+duty, and get no blessing. We cannot expect to enjoy the presence of
+God, while we refuse to point sinners to Christ. It is probable that
+the neglect of this duty is one of the principal causes of spiritual
+barrenness in the church. If, then, Christians wish their own hearts
+revived, they must try to persuade others to come to Christ. "He that
+watereth shall be watered also himself." If we wish to maintain constant
+communion with God, we must live in the habitual exercise of the spirit
+of Christ.</p>
+
+<p>But many Christians content themselves with speaking to the impenitent
+whenever they meet them under favorable circumstances, in the ordinary
+intercourse of life. This is a duty; but it does not appear to be the
+<i>extent</i> of duty. It is only following <i>part</i> of the example of Christ.
+He <i>came</i> "<i>to seek</i> and to save that which was lost." "He <i>went about</i>
+doing good." Is it not, then, the obvious duty of every one of his
+followers, to <i>seek</i> opportunities of conversing with the impenitent
+upon the great subject of their soul's salvation? We are bound to labor
+for the conversion of every sinner, for whom we have an opportunity of
+laboring. God requires us to <i>do all we can</i>. The primitive Christians
+carried out this principle in its fullest extent. In the 8th chapter of
+Acts, we read that the church at Jerusalem were all scattered abroad
+except the apostles. "And they that were scattered abroad <i>went
+everywhere, preaching the word</i>." And afterwards, in the 11th chapter,
+19th verse, we hear of them as far as Phenice and Cyprus, where they had
+travelled, preaching [in the Greek <i>talking</i>] the word as they went. It
+is to be particularly remarked that these, or at least most of them,
+were the private members of the church: for the apostles still remained
+at Jerusalem. And what was the result of these joint labors of the whole
+church? Revivals of religion immediately spread all over the land of
+Judea and its vicinity. And so might we see revivals spreading over this
+land, and continuing, with increasing power, and multitudes of sinners
+converted, if the church, <i>as</i> <span class="pagenum noind"><a name="Page_168" id="Page_168">{168}</a></span><i>one</i>, united in Christ, would come up to
+her duty. Nor would it stop here. The fire thus kindled would burn
+brighter and brighter, and extend with increasing rapidity, till it
+spread over the whole world. Should not all Christians, then, consider
+themselves placed, to some extent, at least, in the situation of
+watchmen upon the walls of Zion? If they neglect to warn sinners, will
+they be guiltless of the blood of souls? How can they meet them at the
+bar of God? Ezek. 33:1-9.</p>
+
+<p class="center">&nbsp;</p>
+
+<p>Few persons are aware of what they might accomplish, if they would <i>do
+what they can</i>. I once knew a young lady, who was the moving spring of
+nearly every benevolent enterprise, in a town of seven or eight thousand
+inhabitants. The Bible Society of the town appointed a number of
+gentlemen as visitors, to ascertain who were destitute of Bibles, and
+make collections to aid the funds of the society. But the time passed
+away in which the work was to have been accomplished, and nothing was
+done. The books were handed over to this lady. She immediately called in
+the assistance of a few pious friends; and in a very short time the
+whole town was visited, collections made, and the destitute supplied.
+She imparted life and energy to the Tract Society. She set on foot, and
+with the aid of a few friends, sustained the monthly distribution. There
+had been, for some time, a small temperance society in the town; but its
+movements were slow and inefficient. She undertook to impart to it new
+life and vigor. The plans and efforts which she, in conjunction with her
+friends, put in operation, produced a sensation which was felt in every
+part of the town, and in a few months the number of members was
+increased, from about fifty, to three hundred.</p>
+
+<p>The amazing influence of one Christian, who lives out the spirit of
+Christ, is illustrated, in a still more striking manner, in the life of
+a lady, who died not long since, in one of the principal cities of the
+United <span class="pagenum noind"><a name="Page_169" id="Page_169">{169}</a></span>States. I am not permitted to give her name, nor all the
+particulars of her life. But what I relate may be relied upon, not only
+as <i>facts</i>, but as far below the <i>whole truth</i>. She had been, for a
+long time, afflicted with a drunken husband. At length the sheriff came
+and swept off all their property, not excepting her household furniture,
+to discharge his <i>grog bills</i>. At this distressing crisis, she retired
+to an upper room, laid her babe upon the bare floor, kneeled down over
+it, and offered up the following petition: "O Lord, if thou wilt <i>in any
+way</i> remove from me this affliction, I will serve thee <i>upon bread and
+water</i> all the days of my life." The Lord took her at her word. Her
+besotted husband immediately disappeared, and was never heard of again
+till after her death. The church would now have maintained her, but she
+would not consent to become a charge to others. Although in feeble
+health, and afflicted with the sick headache, she opened a small school,
+from which she obtained a bare subsistence; though it was often no more
+than what was contained in the condition of her prayer&mdash;literally <i>bread
+and water</i>. She had also another motive for pursuing some regular
+employment. She wished to avoid the reproach which would have arisen to
+the cause of Christ from her being maintained upon the bounty of the
+church, while engaged in the system of Christian activity which she
+adopted. She remembered the duty of being <i>diligent in business</i>, as
+well as fervent in spirit. She was a lady of pleasing address, and of a
+mild and gentle disposition. "In her lips was the law of kindness." Yet
+she possessed an energy of character, and a spirit of perseverance,
+which the <i>power of faith</i> alone can impart. When she undertook any
+Christian enterprise, she was discouraged by no obstacles, and appalled
+by no difficulties. She resided in the most wicked and abandoned part of
+the city, which afforded a great field of labor. Her benevolent heart
+was pained at seeing the grog-shops opened upon the holy Sabbath. She
+undertook the difficult and almost hopeless task of closing these sinks
+<span class="pagenum noind"><a name="Page_170" id="Page_170">{170}</a></span>of moral pollution upon the Lord's day, and succeeded. This was
+accomplished by the mild influence of persuasion, flowing from the lips
+of kindness, and clothed with that power which always accompanies the
+true spirit of the gospel. But she was not satisfied with seeing the
+front doors and windows of these moral pest-houses closed. She knew that
+little confidence could be placed in the promises of men whose
+consciences would permit them to traffic in human blood. She would,
+therefore, upon the morning of the Sabbath, pass round and enter these
+shops through the dwellings occupied by the families of the keepers,
+where she often found them engaged secretly in this wickedness. She
+would then remonstrate with them, until she persuaded them to abandon
+it, and attend public worship. In this manner she abolished almost
+entirely the sale of liquors upon the Sabbath in the worst part of the
+city.</p>
+
+<p>She also looked after the poor, that the gospel might be preached to
+them. She carried with her the numbers of those pews in the church which
+were unoccupied. And upon Sabbath mornings she made it her business to
+go out into the streets and lanes of the city, and persuade the poor to
+come in and fill up these vacant seats. By her perseverance and energy,
+she would remove every objection, until she had brought them to the
+house of God. She was incessant and untiring in every effort for doing
+good. She would establish a Sabbath-school, and superintend it until she
+saw it flourishing, and then deliver it into the hands of some suitable
+person, and go and establish another. She collected together a Bible
+class of apprentices, which she taught herself. Her pastor one day
+visited it, and found half of them in tears, under deep conviction. She
+was faithful to the church and to impenitent sinners. She would not
+suffer sin upon a brother. If she saw any member of the church going
+astray, she would, in a kind, meek, and gentle spirit, yet in a faithful
+manner, reprove him. She was the first to discover any signs of
+declension in the <span class="pagenum noind"><a name="Page_171" id="Page_171">{171}</a></span>church, and to sound the alarm personally to every
+conscience. It was her habitual practice to reprove sin, and to warn
+sinners wherever she found them. At the time of her death, she had under
+her care a number of pious young men, preparing for the ministry. These
+she had looked after, and brought out of obscurity. As soon as their
+piety had been sufficiently tested, she would bring them to the notice
+of her Christian friends. She persuaded pious teachers to give them
+gratuitous instruction, and pious booksellers to supply them with books.
+In the same way, she procured their board, in the families of wealthy
+Christians. And she formed little societies of ladies, to supply them
+with clothing. There was probably no person in the city whose death
+would have occasioned the shedding of more tears, or called forth more
+sincere and heartfelt grief. Her memory is still deeply cherished in the
+heart of her pastor.<a name="FNanchor_L_12" id="FNanchor_L_12"></a><a href="#Footnote_L_12" class="fnanchor">[L]</a> He has been heard to say, that he should not
+have felt as severely the loss of six of the most devoted men in his
+church.</p>
+
+<p>Now, what hinders you to "go and do likewise"? It is amazing to see what
+can be accomplished by a single individual, by earnest effort and
+untiring perseverance, accompanied with a simple and hearty dependence
+upon God. If every member of the church would do <i>what he or she can</i>,
+what a tremendous shock would be felt in Satan's kingdom! What a
+glorious triumph would await the church! Therefore, "whatsoever thy hand
+findeth to do, do it with thy might; for there is no work, nor device,
+nor knowledge, nor wisdom, in the grave, whither thou goest."</p>
+
+<p>But the work of directing sinners to Christ is one of vast
+responsibility. How distressing the consequences, when the weary
+traveller is directed in the wrong way! How deeply so, if his way lie
+through the forest, where he is exposed, if night overtake him, <span class="pagenum noind"><a name="Page_172" id="Page_172">{172}</a></span>to
+stumble over precipices, sink in the mire, or be devoured by wild
+beasts! Yet, what is this, in comparison to leading astray the soul that
+is inquiring for the way of salvation? "He that winneth souls is wise."
+I cannot, however, pursue this subject here; but must refer you to a
+little work, entitled "Friendly Counsel," in which I have endeavored to
+give at length suitable directions for this work.</p>
+
+<p class="center">&nbsp;</p>
+
+<p>In your active efforts, several cautions should be observed:&mdash;1. <i>Avoid
+every appearance of ostentation.</i> Suppress every rising of
+self-complacency, on account of what you do, and of the success which
+attends your efforts. Such feelings are abominable in the sight of God;
+and if indulged, will make you appear contemptible in the eyes of men.
+The Pharisees were active in many religious duties. They made long
+prayers, and were so particular in outward things as to pay tithes of
+the most common herbs. They also gave to the poor. But all this they did
+that they might have praise of men. They chose public places to pray;
+and when they were about to give anything to the poor, they caused a
+trumpet to be sounded before them, to give notice of their approach. All
+this was done to feed the pride of the carnal heart; and,
+notwithstanding their loud professions, and apparent good deeds, the
+heaviest curses the Lord Jesus ever pronounced were directed against
+them. Be modest, unobtrusive, and courteous, in all you do and say. Let
+the love of Jesus animate your heart, and the glory of God be your
+object. Make as little noise as possible, in everything you do. Never
+speak of what you have done, unless you see that some good can be
+accomplished by it. "When thou doest thine alms, let not thy left hand
+know what thy right hand doeth." Keep yourself out of view, and give all
+the glory of your success to God.</p>
+
+<p>2. <i>Great prudence and discretion are necessary in everything.</i> Do
+nothing rashly. When you have any enterprise in view, first sit down and
+consider the matter <span class="pagenum noind"><a name="Page_173" id="Page_173">{173}</a></span>seriously. Pray over it. Look at it in all its
+bearings, and inquire what good will be likely to result from it. When
+you have satisfied yourself on this point, inquire whether you have
+reasonable ground to hope for success. Then summon all your wisdom to
+contrive a judicious plan of operations. When this is done, proceed with
+energy and perseverance, till you have either accomplished your object,
+or become convinced that it is impracticable. Pay especial regard to the
+feelings and advice of those who act with you. Keep as much in the
+back-ground as you can without embarrassing your efforts; and whenever
+you 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 serve
+to mortify your pride.</p>
+
+<p>3. <i>Be resolute and persevering.</i> When satisfied you are in the way of
+duty, do not be moved by the scoffs and sneers of the giddy multitude.
+If some good people disapprove your conduct, thinking that you attempt
+too much, let it lead you to a candid and impartial reexamination of
+your course. If by this you become convinced that you are wrong, in the
+particular matter in question, confess it, and change your conduct. But,
+if this review of the affair confirms you in the opinion that your
+course is right, pursue it with decision and firmness. There are some
+well-meaning people, of limited views, and excessive carefulness, who
+disapprove of the best of measures, if they happen to be at variance
+with their long-established customs; or, more frequently, if they were
+not <i>consulted</i> before the particular enterprise was undertaken.</p>
+
+<p>4. <span class="smcap">Be much in prayer</span>. Upon this will greatly depend your
+success in all things. Feel that of yourself you can do nothing; but
+that you can do all things through Christ strengthening you. Before
+undertaking anything, pray that God would give you wisdom to direct and
+strength to perform; and if it is anything in which the efforts of
+others will be required, pray that he would incline their hearts to
+engage in the work. Before you go out on an errand of mercy, <span class="pagenum noind"><a name="Page_174" id="Page_174">{174}</a></span>first visit
+your closet, and commit yourself to the direction of the Lord. Pray that
+he would give you wisdom, courage, and discretion; and that he would
+keep down the pride of your heart, and enable you to do all things for
+his glory.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<div class="footnotes">
+<div class="footnote"><p class="noind"><a name="Footnote_L_12" id="Footnote_L_12"></a><a href="#FNanchor_L_12"><span class="label">[L]</span></a> 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."</p></div>
+</div>
+
+<hr style="width: 30%;" />
+
+<h2>LETTER XIV.</h2>
+
+<h3><i>Dress.</i></h3>
+
+<div class="blockquot"><p>"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."&mdash;1 <span class="smcap">Tim</span>. 2:9.</p></div>
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>:</p>
+
+<p>We are required to do <i>everything</i> to the glory of God. Your first
+inquiry, then, in relation to dress, must be, "<i>How can I glorify God in
+my apparel?</i>" I know of no other way than by making it answer just the
+end for which it was originally designed. In the third chapter of
+Genesis, we learn that the object of dress, when first instituted, was
+to provide a decent covering for our bodies. It was the shame brought
+upon man by transgression which made this covering necessary. And, it is
+undoubtedly in consequence of sin, that the elements have been turned
+against him, so as to make clothing a necessary defence against the
+hostile influence of heat and cold. The immediate discovery of their
+nakedness, by our first parents, after their disobedience, is probably
+intended to show the nakedness and shame which sin has brought upon our
+souls; and the consequent exposure to the hostile elements aptly
+represents the exposure of the naked soul to the wrath of God. The
+invention of fig-leaf aprons may perhaps represent the
+self-righteousness of the <span class="pagenum noind"><a name="Page_175" id="Page_175">{175}</a></span>carnal heart. Impenitent sinners are always
+seeking out some invention of their own, by which they expect to be
+saved from the consequences of sin. But all their self-righteousness
+will be no better defence against the storms of God's wrath, than
+fig-leaf aprons against the withering influence of a vertical sun, or
+the perpetual frosts of the arctic regions. The coats of skin, which the
+Lord made for our first parents, were perhaps designed to represent the
+righteousness of Christ, with which he would clothe his people. This
+opinion appears the more probable, from the common use of this figure,
+when the righteousness of Christ is spoken of, as imputed to Christians:
+"He hath <i>clothed</i> me with the <i>garments of salvation</i>, he hath
+<i>covered</i> me with the <i>robe</i> 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 we
+groan, earnestly desiring to be <i>clothed upon</i> with our house which is
+from heaven; if so be that being <i>clothed</i>, we shall not be found
+<i>naked</i>. For we that are in this tabernacle do groan, being burdened:
+not for that we would be unclothed, but clothed upon." "And being found
+in him, not having mine own righteousness, which is of the law, but that
+which is through the faith of Christ, the righteousness which is of God
+by faith." The real design of clothing, then, may be summed up in the
+following particulars: 1. A modest covering for our bodies. 2. A defence
+against the hostile elements. 3. An acknowledgment of our spiritual
+nakedness and exposure to the wrath of God; and our need to be clothed
+with the righteousness of Christ. Whenever we pervert it from these
+ends, to the gratification of our pride or vanity, we not only do not
+glorify God therein, but we commit actual sin.</p>
+
+<p>A few things are necessary to be observed, in relation to your
+apparel:&mdash;1. <i>All that you have is the Lord's.</i> You have nothing but
+what he has given you; and this you have solemnly promised to employ <span class="pagenum noind"><a name="Page_176" id="Page_176">{176}</a></span>in
+his service. You have no right, therefore, needlessly to squander it
+upon your person. The apostle Paul, in the text quoted at the
+commencement of this letter, directs women to adorn themselves with
+modest apparel; and forbids the wearing of costly ornaments and jewelry.
+The apostle Peter also repeats the same exhortation. The love of finery
+displayed by many of the females of our congregations, some of whom are
+professors of religion, is directly at variance with these passages of
+Scripture. But, if the Bible had been entirely silent on the subject, I
+cannot see how Christians could reconcile so much needless expense upon
+their persons with the spirit of benevolence which the gospel breathes,
+when so many millions of precious souls are perishing without any
+knowledge of the only way of salvation, or while so many around them are
+suffering from penury and want. This is certainly contrary to the spirit
+of Christ. He who, for our sakes, became poor; who led a life of
+self-denial, toil, and suffering, that he might relieve distress, and
+make known the way of salvation,&mdash;could never have needlessly expended
+upon his person what would have sent the gospel to the destitute, or
+supplied the wants of poverty. Extravagance in dress is, therefore,
+obviously inconsistent with the Christian character. But, no precise
+rule can be laid down in relation to this matter. It must be left to the
+sober judgment of Christians, and a sanctified conscience will readily
+discern the bounds of propriety. By asking yourselves two or three
+questions, whenever you think of purchasing a new article of dress, you
+may very easily decide upon the path of duty. "Do I need this? Is it
+necessary for my comfort, or for my decent appearance in society? Can I
+glorify God in wearing it?"</p>
+
+<p>2. <i>Your time is the Lord's.</i> You have no right to waste it in useless
+attention to dress. One of the greatest evils of the present
+extravagant modes of dress is, that so much precious time is consumed at
+the toilet. I have already shown the value and importance <span class="pagenum noind"><a name="Page_177" id="Page_177">{177}</a></span>of time, and
+the obligations of Christians to spend it in the most profitable manner.
+I need not here advance any new arguments to show that, if you spend any
+more time than is necessary in the adjustment of your apparel, you sin
+against God.</p>
+
+<p>3. <i>It is the duty to pay some regard to personal appearance.</i> A
+Christian lady, by making herself a <i>slattern</i>, brings reproach upon the
+cause of Christ, instead of glorifying God. The apostle enjoins upon
+women to adorn themselves with <i>modest</i> apparel. Modesty signifies
+<i>purity of sentiment and manners.</i> When this idea is applied to dress,
+it immediately suggests to the mind a neatness, taste, and simplicity of
+dress, alike opposed both to extravagance and finery, and to negligence
+and vulgar coarseness. The exercise of a refined taste, in the
+adaptation and adjustment of apparel, may also be justified by the
+analogy of nature. Look abroad over the landscape, and see with what
+exquisite taste God has clothed the flowers of the field. There is a
+symmetry of proportion, a skilfulness of arrangement, and a fitness and
+adaptation of colors, which strike the eye with unmingled pleasure. And
+if God has shown a scrupulous regard to the pleasure of the eye, we may
+do the same. This opinion is also confirmed by the practical influence
+of the gospel. This is particularly observable among the poor in our own
+land. Just in proportion as the religion of Jesus prevails among this
+class of people, you will see a scrupulous attention to personal
+appearance. By this, I do not mean the <i>pride of appearance</i>; but a
+decency, modesty, and propriety, opposed to negligence, coarseness, and
+vulgarity. But this is more strikingly manifest among those people who
+have been but recently raised, by the influence of the gospel, from the
+lowest depths of heathenism. Of this, you will be convinced by examining
+the history of the missions among the North American Indians, and the
+South Sea Islands. The same principles will also apply to equipage and
+household arrangements. Such regard to comfort and <span class="pagenum noind"><a name="Page_178" id="Page_178">{178}</a></span>decency of appearance
+as will strike the eye with pleasure, and shed around an air of
+cheerfulness, doubtless contributes to moral improvement, and is not
+only authorized, but required, by the spirit of the gospel.</p>
+
+<p>But this is a dangerous point. There is such a tendency in the human
+mind to mistake gayety and extravagance for neatness and propriety; and
+so much temptation to the indulgence of pride and vanity, that you have
+need of constant watchfulness, that in no respect your heart may lead
+you astray in this matter. You ought to make it a subject of daily
+prayer.</p>
+
+<p>4. <i>Have a regard to health.</i> The duty of using all proper means for the
+preservation of health, I have already considered. Among these means,
+attention to dress is not the least important. Great care should always
+be taken that it be suited to the season, and a defence against the
+inclemency of the weather. This is a Christian duty; and any pride of
+appearance, or carelessness of habit, which leads you to neglect it, is
+<i>sin</i>. But, above all things, avoid the compression of any part of the
+body, for the purpose of improving the appearance. This is a most
+pernicious practice. It is astonishing that intelligent ladies can so
+blindly follow the mandates of fashion, as to indulge a habit so
+destructive of comfort and life. There is no part of the system, not
+even the extremity of a limb, which can suffer violent compression,
+without interrupting the regular circulation of the blood. But, when
+this pressure is about the chest, the effect is most destructive. The
+lungs, subject as they are to alternate distension and compression, from
+receiving and discharging both the blood and the breath, require the
+most perfect freedom. But when the chest is so compressed as to prevent
+the free play of the lungs, the whole system of respiration and
+circulation is deranged. The consequences are, shortness of breath,
+faintness, impeded circulation, producing listlessness and languor; and
+inclination of the blood to the head, producing headache <span class="pagenum noind"><a name="Page_179" id="Page_179">{179}</a></span>and distressing
+dizziness. And, if this course is long persisted in, destruction of
+health is the inevitable conscience; and often the poor deluded victim
+of a barbarous fashion pays the forfeit of her life. I have heard of
+many cases of death from this cause; three of which occurred <i>in one
+family</i>, within the circle of my acquaintance. I need use no argument,
+then, to convince a Christian lady, that it is her duty to avoid this
+species of conformity to the world. I can regard it in no other light
+than a palpable violation of the sixth commandment.</p>
+
+<p>5. <i>Do not make too much of the matter of dress.</i> It is our duty to
+avoid every species of conformity to the world which requires the
+sacrifice of religious principle. But, in things indifferent, we are
+allowed to conform to the customs of society. I do not think there is
+much danger of observing excessive plainness of apparel; but there is
+danger of making so much account of it as to cultivate a self-righteous
+spirit. It is remarkable that in almost every system of false religion,
+precise forms of dress are prescribed; especially for those who are
+devoted to what is termed a <i>religious life</i>; whereas, in the Bible, it
+is left to be regulated by the general principles and spirit of
+Christianity, with an occasional caution against extravagance; and it
+does not appear that Christ and the apostles and the early Christians
+adopted any peculiarity of dress. From the description given of the
+wardrobe of our Saviour, it is probable that he wore the common dress of
+a religious teacher. There is such a thing as a pride of singularity;
+and this is often manifested in the preparation and adjustment of the
+wardrobe. 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 and
+pray, that you enter not into temptation.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_180" id="Page_180">{180}</a></span></p>
+
+<h2>LETTER XV.</h2>
+
+<h3><i>Social and Relative Duties.</i></h3>
+
+<div class="blockquot"><p>"All things whatsoever ye would that men
+should do to you, do ye even so to them."
+<span class="smcap">Matt</span>. 7:12.</p></div>
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>,</p>
+
+<p>We are formed for society; and whoever refuses social intercourse with
+his fellow-beings, and lives to himself, violates an established law of
+nature. But the operation of this general principle creates the
+necessity of particular laws for the regulation of that intercourse.
+Hence, a numerous train of duties arise out of our social relations. And
+those duties enter more or less into the common concerns of life,
+according as these relations are more or less remote. The first relation
+which the Lord has established among men, is that of the <i>family</i>. This
+was established in Paradise; and it has been preserved, in all ages of
+the world, and in all countries, with more or less distinctness,
+according to the degree of moral principle which has prevailed. The
+Scriptures are very particular in describing this relation, as it
+existed in the patriarchal ages. It has its foundation in the fitness of
+things; and hence the duties arising out of it are very properly classed
+as <i>moral</i> duties. Of such consequence does the Lord regard this
+relation, that he has given it a place in the decalogue. Three of the
+ten commandments have particular reference to the family relation. From
+the first institution of this relation, we learn that the father and
+mother are to constitute the united head of the family. "<i>They twain
+shall be one flesh.</i>" Authority is therefore doubtless vested in them
+both, to exercise jointly. But, since the fall, when mankind <span class="pagenum noind"><a name="Page_181" id="Page_181">{181}</a></span>became
+perverse and self-willed, the nature and fitness of things seem to
+require that there should be a precedence of authority, in case of a
+division of the united head. This precedence, the Scriptures clearly and
+distinctly point out. One of the curses pronounced upon the woman, after
+the fall, was, that her husband should rule over her. This principle was
+carried out in the families of the patriarchs. The apostle Peter says,
+that the holy women of old adorned themselves with a meek and quiet
+spirit, and were in subjection to their own husbands: and particularly
+notice the conduct of Sarah, the mother of the Jewish nation, who
+<i>obeyed</i> Abraham, calling him lord. The same principle is repeatedly
+taught in the New Testament. "Wives, submit yourselves unto your own
+husbands, as unto the Lord." "As the Church is subject unto Christ, so
+let the wives be to their own husbands in everything." "Let the wife see
+that she reverence her husband." "Likewise ye wives be in subjection to
+your own husbands." There can be no room for doubt, then, on this
+subject. But, where Christian principle prevails with both parties,
+there will be rarely, if ever, occasion to exercise this authority.</p>
+
+<p>The fifth commandment teaches the duty of subordination to the head of
+the family, not only on the part of the children themselves, but of
+every member of the household. So far as the general interests of the
+family are concerned, persons residing in it are regarded in the same
+light as children; subject to all its laws, rules and regulations. Thus
+the Lord speaks of Abraham: "I know him that he will command his
+children <i>and his household</i> after him, and they shall keep the way of
+the Lord." The principle is here recognized, that Abraham had a right to
+<i>command</i>, not only his own children, but all his household. And the
+same 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 see
+that no labor is performed on the Sabbath, by any of his <span class="pagenum noind"><a name="Page_182" id="Page_182">{182}</a></span>household, not
+even excepting the <i>stranger</i> that is within his gates.</p>
+
+<p>The duty of the younger members of the family to respect the elder, may
+be inferred,&mdash;1. From the nature and fitness of things. The elder
+brethren and sisters are the superiors of the younger, in age and
+experience, and generally in wisdom and knowledge. They are better
+qualified to take the lead, and therefore entitled to respect and
+deference. 2. The same thing may also be inferred from the precedence
+always given in Scripture to the first-born.</p>
+
+<p>But the great household duty is <span class="lowercase">LOVE</span>. If this is properly
+discharged, it will set all other matters right. If this is wanting,
+there will be a lack of everything else. The Scriptures insist upon the
+duty of brotherly love. "Behold, how good and how pleasant it is for
+brethren to dwell together in unity!" Christ, in his sermon on the
+mount, severely rebukes the indulgence of anger, and the want of
+kindness and courtesy among brethren. And the apostle John says, that
+"whosoever hateth his brother, is a murderer." A kind, tender-hearted,
+affectionate, and peaceful temper, should be maintained, in all the
+intercourse of different members of the same family.</p>
+
+<p>But as mankind began to multiply, it became necessary that the social
+relations should be extended. A number of families, residing near each
+other, formed a neighborhood, or community. This gave rise to the new
+relation of neighbor, from the necessity of intercourse between
+families. This was again extended, to the formation of nations and
+kingdoms. But all these various relations are subject to the same great
+laws as those of the family; for they have grown out of them. The same
+principle which requires subordination to the head of the family,
+requires also deference to the elders of a community, and subordination
+to the rulers of the nation. And the same principle which requires the
+exercise of kindness, gentleness, meekness, forbearance, condescension
+and love, between the members of the same family, requires <span class="pagenum noind"><a name="Page_183" id="Page_183">{183}</a></span>the exercise
+of similar dispositions between individuals of the same community and
+nation. The principle is also still farther extended, embracing the
+whole world as one great family; and requiring the exercise of love and
+the practice of benevolence towards all mankind. "Submit yourselves to
+every ordinance of man, for the Lord's sake." "Thou shalt love thy
+neighbor as thyself."</p>
+
+<p>But, in consequence of the fall, another most interesting relation has
+been established. Out of this apostate world, God has chosen himself a
+family. Of this family, Christ is the head, and his people are the
+members. Here are the same relations as in the natural family; but they
+are different in their nature. They are spiritual, and, of course, of
+higher obligation. We are required to love Christ more than father or
+mother. 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 full
+exercise in the heart, the brotherly love which Christians exercise
+towards one another is far stronger than the natural affection which
+exists between brothers and sisters of the same family.</p>
+
+<p>From this general view of the social relations, we may gather the
+following rules of conduct:</p>
+
+<p>1. Endeavor to render to all the members of the family in which you
+reside just that degree of deference and respect which belongs to them.
+Conscientiously regard the rules and regulations introduced by the head
+of the family, unless they are contrary to the word of God. In such case
+you should leave the family; because your relative duties would
+interfere with your duty to God.<a name="FNanchor_M_13" id="FNanchor_M_13"></a><a href="#Footnote_M_13" class="fnanchor">[M]</a> Remember, it is in the domestic
+circle where your character is to be formed. It is here that your
+disposition is to be tried, and your piety <span class="pagenum noind"><a name="Page_184" id="Page_184">{184}</a></span>cultivated. Endeavor, then,
+to maintain, in your family intercourse, the same dignity and propriety
+of deportment which you wish to sustain in society. Never descend to
+anything at the fireside which you would despise in a more extended
+circle. Bring the most minute actions of your daily life to the test of
+Christian principle. Remember that, in the sight of God, there are no
+<i>little sins</i>. The least transgression is sufficient to condemn the soul
+forever. "He that offendeth in one point is guilty of all." Especially
+avoid the indulgence of a selfish disposition. It is both unamiable and
+unchristian. Be always ready to sacrifice your own feelings, when by so
+doing you can give pleasure to others. Study the wishes and feelings of
+others, and prefer them to your own. Manifest a disinterestedness of
+feeling. Strive to be helpful to others, even at the expense of personal
+feeling and interest. "Look not every man on his own things, but every
+man on the things of others." "Charity seeketh not her own." Be kind to
+all; respectful towards superiors, courteous to equals, and
+condescending to inferiors. Be particularly careful not to trample upon
+the feelings of servants. Nothing can be more unamiable. If you
+cultivate these dispositions and principles of action habitually, in the
+domestic circle, they will become so natural and easy as to flow out
+spontaneously in every circle in which you move. And this will call
+forth the love and esteem of all your acquaintance. It will bring honor
+upon your profession, increase your influence, and thereby enable you to
+do more for the glory of God.</p>
+
+<p>2. <i>There are special duties growing out of your relation to the
+church.</i> Some of these I have considered in former letters. But I have
+particular reference now to <i>social</i> duties. You are to regard all the
+members of the church as brothers and sisters. You are to love them just
+in proportion as they are like Christ. It is the appearance of the image
+of Jesus, alone, in our Christian brethren, which can call forth the
+spiritual exercise of brotherly love. I say the <span class="pagenum noind"><a name="Page_185" id="Page_185">{185}</a></span><i>appearance</i> of the
+image of Christ, because we may be deceived as to the existence of that
+image in the hearts of others, and yet our love may be as sincere and
+fervent as if the image were genuine. No Christian duty is more insisted
+on in Scripture than brotherly love. It is repeatedly enjoined by our
+Lord and his apostles. It is so essential a part of the Christian
+character, that it is mentioned by the beloved disciple as one of the
+principal evidences of the new birth. Now, how do we manifest our love
+to our brothers and sisters? We delight in their society. We love to
+meet them, to talk about each other's interests, and the interests of
+the family in general. So, if you love your brethren and sisters in the
+church, you will delight in their society; you will love to meet with
+them, to interchange kind offices; to talk of the difficulties, trials,
+hopes, fears, joys, and sorrows, of the way to the heavenly Canaan; and
+to speak of the interests of the great spiritual family to which you
+belong. Hence, I argue the duty of social intercourse among Christians.
+But, it is to be greatly feared that the real object of such intercourse
+is too frequently overlooked. How often do Christians meet, and talk
+about "trifles light as air," without once speaking of subjects which,
+according to their profession, lie nearest their hearts. This ought not
+so to be. It is a sinful conformity to the spirit of the world. The
+great object of social intercourse among Christians should be, to
+promote brotherly love and Christian fellowship. And how can these ends
+be answered, when their conversation is altogether about the affairs of
+the world? I do not say that it is wrong to talk about these things. The
+smallest matters claim a portion of our attention. But it is wrong to
+make them the principal topics of conversation, to the exclusion of
+heavenly things. When we do speak of them, it should be with some good
+end in view; and our conversation should always be seasoned by the
+application of Christian principle to all subjects.</p>
+
+<p>In addition to the general obligation of social intercourse <span class="pagenum noind"><a name="Page_186" id="Page_186">{186}</a></span>among
+Christians, there are some particular duties which they owe to one
+another. They are to exercise mutual forbearance and tenderness towards
+each other's faults, and, at the same time, to watch over and admonish
+one another. Whenever you see a brother or a sister out of the way, it
+is your duty, with meekness, tenderly and kindly to administer reproof.
+"If a man be overtaken in a fault, ye which are spiritual restore such
+an one in the spirit of meekness." "With all lowliness and meekness,
+with long-suffering, <i>forbearing one another in love</i>." 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 honor
+preferring one another." "In lowliness of mind, let each esteem other
+better than themselves." "Yea, all of you, be subject one to another,
+and be clothed with humility." "Submitting yourselves one to another in
+the fear of God." Yet, do not carry this principle so far as to refuse
+to act where duty calls. A disposition to be backward in such matters is
+often a serious hindrance to benevolent effort. Be always ready to
+engage in any enterprise for doing good; but prefer the office which
+requires the most labor with the least honor. Christians ought also to
+take delight in assisting each other; and to feel personally interested
+in each other's welfare. In short, the feeling that pervades the church
+should be preeminently a <span class="lowercase">FAMILY FEELING</span>.</p>
+
+<p>3. <i>There are also some special duties growing out of your relations to
+general society.</i> Be ever ready to interchange kind offices with every
+one who maintains a decent moral deportment; and be kind and
+compassionate, even to the vicious, so far as you can, without
+associating with them on terms of equality. By this means you may win
+the affections of impenitent sinners, and thereby secure their attention
+to direct efforts for the salvation of their souls. But, you should
+never suffer your feelings of complacency and good-will towards those
+who are destitute of piety, to <span class="pagenum noind"><a name="Page_187" id="Page_187">{187}</a></span>lead you to conform to the spirit of the
+world which influences their conduct. Your social intercourse with them
+should be regulated upon this principle. Never go any farther into
+their society than you can carry your religion with you. "Be not
+conformed to this world."</p>
+
+<p>4. <i>Although it be your duty to visit, yet, in this matter, be careful
+to be governed by religious principle.</i> There is, in the human mind, a
+tendency to run into extremes in everything. Against this you need
+especially to be on your guard in social intercourse. When visiting is
+excessive, it dissipates the mind, and unfits it for any laborious
+employment. When this state of mind becomes habitual, a person is never
+easy except when in company. The most vigorous mind may thus be rendered
+comparatively inert and powerless. But, on the other hand, by shutting
+yourself out from society, you will dry up the social feelings of the
+heart; you will acquire a monkish love of solitude; and your temper will
+become soured towards your fellow-beings. You must therefore give to
+visiting its proper place in the routine of Christian duty. That place
+is just the one which it can occupy without encroaching upon more
+important duties. It should be the Christian's <i>recreation</i>. Seasons of
+relaxation from the more laborious duties of life are undoubtedly
+necessary; and I know of nothing which can better answer this end than
+the intelligent and pious conversation of Christian friends. Your
+friends have claims upon your time and attention. But, these claims can
+never extend so far as to encroach upon more important duties, or to
+impair your ability to do good to yourself and others. As soon as you
+discover a secret uneasiness, when out of company, or whenever you find
+that the demands of the social circle have led you to neglect other
+duties, it is time to diminish the number of your visits. But do not, on
+such occasions, violate Christian sincerity, by inventing excuses to
+satisfy your friends. Tell them plainly your reasons, and if they are
+really what they profess <span class="pagenum noind"><a name="Page_188" id="Page_188">{188}</a></span>to be, they will see the propriety of your
+conduct, and be satisfied.</p>
+
+<p>5. <i>Never go into company where the spirit and maxims of the world
+predominate.</i> I know this will cut you off from a large portion of
+society, yet, I believe it to be a rule founded upon the word of God. If
+we would not be conformed to the world, we must not follow its maxims
+nor partake of its spirit. I know it is often said we should go into
+such society for the purpose of exerting a religious influence. But the
+practical result is directly the contrary. The spirit which prevails in
+such company is destructive of all religious feeling: it freezes up the
+warm affections of the Christian's heart. The consequence is, he is
+ashamed to acknowledge his Master, and avow his principles, where the
+prevailing current is against him. He therefore moves along with it, to
+the injury of his own soul, and the wounding of his Master's cause. His
+worldly companions see no difference between his conduct and their own;
+and conclude, either that all is right with themselves, or that he is a
+hypocrite. Large parties, as a general rule, are unfriendly to the
+health both of body and soul. The most profitable kind of social
+intercourse is the informal meting of small circles, of which a
+sufficient number are pious to give a direction and tone to
+conversation.</p>
+
+<p>6. <i>When in company, labor to give a profitable direction to
+conversation.</i> If there are elder persons present, who introduce general
+discourse of a profitable character, let your words be few. It is
+generally better, in such cases, to learn in silence. When an
+opportunity offers, however, for you to say anything that will add
+interest to the conversation, do not fail to improve it. But let your
+ideas be well conceived, and your words well chosen. "A word fitly
+spoken is like apples of gold in pictures of silver." The interest of
+conversation does not depend so much upon the multitude of words, as
+upon the matter they contain, and their appropriateness to the subject.
+But, when no other person introduces profitable conversation, <span class="pagenum noind"><a name="Page_189" id="Page_189">{189}</a></span>take it
+upon yourself. If you will study to be <i>skilful</i> in the matter, you may
+turn any conversation to good account. This was one of the peculiar
+beauties of our Saviour's discourse. Whatever subject was introduced, he
+invariably 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 not
+say that conversation should always be exclusively religious. But it
+should be of a kind calculated to improve either the mind or heart, and
+it should at all times partake of the savor of piety. "Let your speech
+be always with grace, seasoned with salt." No proper opportunity,
+however, should be lost, of making a direct religious impression. If the
+solemn realities of divine things were always present to our minds, as
+they ought to be, we should never be at a loss to speak of them in a
+becoming manner. When you meet with persons who are living without hope,
+lose no proper occasion to warn them of their danger, and show them the
+sinfulness of their lives, and the guilt of rejecting the Saviour. But
+this 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 well
+received, even in the presence of others. Great care should be taken, on
+both sides, that you neither injure them by your imprudence, nor neglect
+your duty to their souls, through excessive carelessness. Study wisdom,
+skilfulness, and discretion, in all things.</p>
+
+<p>7. <i>Set your face against the discussion of the characters of those who
+are absent.</i> This is a most pernicious practice, quite too prevalent at
+the present day. I would have you avoid, as much as possible, speaking
+even 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 an
+unprofitable method of spending time. 2. It leads us to speak also of
+their <span class="pagenum noind"><a name="Page_190" id="Page_190">{190}</a></span>faults, so as to give their whole characters; and this is evil
+speaking. Never allow yourself to say anything to the disadvantage of
+any person, unless your duty to others may require it. This, however,
+will rarely happen; but it may sometimes be your duty to caution others
+against being ensnared by one whose character you know to be bad. The
+Scriptures condemn backbiting and evil speaking in the most pointed
+terms. "Speak not evil one of another, brethren. He that speaketh evil
+of his brother, speaketh evil of the law." "Speak evil of no man." "Let
+all bitterness, and wrath, and anger, and clamor, and <i>evil speaking</i>,
+be put away from you." "Debates, envyings, wrath, strifes,
+<i>backbitings</i>, <i>whisperings</i>, swellings, tumults." "<i>Whisperers</i>,
+<i>backbiters</i>, haters of God, despiteful." Here we see how the Lord
+regards this sin; for he has classed it with the exercise of the most
+abominable passions of the human heart. Yet, how common is it for
+professors of religion to speak freely, and without reserve, of the
+characters of others, and even of their own brethren and sisters in the
+church. This is a great sin, and it is productive of much evil in the
+church and in society. It creates heart-burnings, jealousies, and
+strife; and furnishes employment for <i>tale-bearers</i>, that most
+despicable set of mischief-makers. But this sin is often committed
+without saying anything directly against another. A sly insinuation is
+often productive of more mischief than direct evil speaking. It leaves a
+vague, but strong impression upon the mind of the hearer, against the
+character of the person spoken of; and often creates a prejudice which
+is never removed. This is most unjust and unfair, because it leaves the
+character of the injured person resting under suspicion, without his
+having an opportunity to remove it. This is probably what the apostle
+means by <i>whisperers</i>. Solomon, also, speaking of the naughty person and
+wicked man, says, "He <i>winketh with his eyes</i>, he <i>speaketh with his
+feet</i>." "He that <i>winketh with the eye</i> causeth shame." How often do we
+see this winking <span class="pagenum noind"><a name="Page_191" id="Page_191">{191}</a></span>and speaking by gestures and knowing looks, when the
+characters of others are under discussion! Open and unreserved evil
+speaking is unchristian; but this winking and speaking with the feet is
+mean and dishonorable. Whenever you perceive a disposition to make
+invidious remarks about others, refuse to join in the conversation, and
+manifest your decided disapprobation. "The north wind driveth away rain;
+so doth an angry countenance a backbiting tongue." Bear in mind the
+words of the apostle James: "If any man among you seemeth to be
+religious, and <i>bridleth not his tongue</i>, but deceiveth his own heart,
+this man's religion is vain." So you see the habitual indulgence of this
+sin will cut off the hope of the loudest professors.</p>
+
+<p>8. <i>Avoid speaking of yourself.</i> When any person makes himself and his
+own affairs the principal topics of conversation, he shows himself to be
+supremely selfish, and ridiculously vain. It is also treating others
+with great disrespect: as though one's self were of more consequence
+than the whole company. Endeavor to keep yourself as much as possible
+out of view, and to direct the thoughts and conversation of the company
+away from personal affairs, to intellectual, moral and religious
+subjects. But, when any of your friends make known their difficulties to
+you, manifest an interest in their affairs, sympathize with them, and
+render them all the assistance in your power.</p>
+
+<p>9. <i>Never indulge a suspicious disposition.</i> Many persons destroy their
+own peace, and gain the ill-will of others, by the exercise of this
+unhappy temper. You have no right to think others dislike you, until
+they have manifested their dislike. Accustom yourself to repose
+confidence 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 intercourse
+with others of your own age and sex, be willing always to advance at
+least half way, and with those whose habits are very retiring, you may
+even <span class="pagenum noind"><a name="Page_192" id="Page_192">{192}</a></span>go farther. Many persons of sterling worth have so low an opinion
+of themselves, as to doubt whether even their own equals wish to form
+an acquaintance. "A man that hath friends must show himself friendly."
+Always put the best construction upon the conduct of others. Do not
+attach more meaning to their language and conduct than they properly
+express. If at any time you really believe yourself slighted, take no
+notice of it. Yet be careful never to intrude yourself into society
+where you have good reason to believe your company is not desired.</p>
+
+<p>10. <i>Be cautious in the formation of intimate friendships.</i> Christians
+should always regard one another as friends. Yet peculiar circumstances,
+together with congeniality of sentiment and feeling, may give rise to a
+personal attachment much stronger than the common bond which unites all
+Christians. Of this, we have a most beautiful example in the case of
+David and Jonathan. This appears to be a perfect pattern of Christian
+friendship. They both doubtless loved other pious people. But there was
+existing between them a peculiar personal attachment. Their souls were
+"<i>knit together</i>." Friendships of this kind should not be numerous, and
+the objects of them should be well chosen. Long acquaintance is
+necessary that you may be able to repose unlimited confidence in the
+friend to whom you unbosom your whole heart. Form no such friendships
+hastily. Think what would have been the consequence if David had been
+deceived in this friend. He would most certainly have lost his life.</p>
+
+<p>11. <i>Before going into company, visit your closet.</i> Pray that the Lord
+would 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 and
+others; that he would keep you from evil speaking, levity, and foolish
+jesting, and every impropriety; and that he would enable you to exert a
+religious influence over those with whom you may meet. Be assured, if
+<span class="pagenum noind"><a name="Page_193" id="Page_193">{193}</a></span>you go out without observing this precaution, you will return with a
+wounded soul.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<div class="footnotes">
+<div class="footnote"><p class="noind"><a name="Footnote_M_13" id="Footnote_M_13"></a><a href="#FNanchor_M_13"><span class="label">[M]</span></a> 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.</p></div>
+</div>
+
+<hr style="width: 30%;" />
+
+<h2>LETTER XVI.</h2>
+
+<h3><i>Charity.</i></h3>
+
+<div class="blockquot"><p>"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."&mdash;1 Cor. 13:4-7.</p></div>
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>:</p>
+
+<p>Although I have often alluded, in the course of these letters, to the
+work of the Holy Spirit, and his blessed fruit in the heart and life,
+yet so deeply do I feel impressed with the excellency and amiable
+sweetness of the grace of <i>Charity</i>, that I feel constrained to commend
+it to your notice in a separate letter. Charity is the queen of the
+graces, excelling even faith and hope, and enduring when all those gifts
+which add brilliancy to the character shall cease their attractions;
+and, though you may not possess great personal charms, superior
+accomplishments, or great powers of mind, yet if you do but "put on
+charity," you will, like the blessed Saviour, "grow in favor both with
+God and man."</p>
+
+<p>The apostle calls charity the "bond of perfectness;" alluding to the
+girdle of the Orientals, which was not only ornamental and expensive,
+but was put on last, serving to adjust the other parts of the dress,
+and keep the whole together. It is a bond which holds all the Christian
+graces in harmonious union, and, by keeping them together, secures a
+permanent <span class="pagenum noind"><a name="Page_194" id="Page_194">{194}</a></span>completeness and consistency of character. Without the girdle,
+the flowing robes of Oriental dress would present a sad appearance;
+hardly serving the purposes of decency. So the apostle concludes that
+the most brilliant gifts and heroic actions are all nothing without
+charity.</p>
+
+<p>Charity, however, is not to be understood in the popular sense of
+<i>almsgiving</i>. It is the same word which is elsewhere rendered <i>love</i>. It
+means a benevolent disposition of heart&mdash;love to God and good will to
+man, diffused through the whole character and conduct. But the
+description of charity given by the apostle relates chiefly to its
+manifestations in our intercourse with our fellow-men. My principal
+object in this letter will be to apply this description so as to
+discover <i>negatively</i> what conduct is inconsistent with charity, and
+<i>positively</i> the effect of charity on the human character.</p>
+
+<p>I. Charity <i>suffereth long</i>. It will endure ill-treatment, and prefer
+suffering to strife. It will not resent the first encroachments, but
+patiently bear with injuries as long as they can be borne. If charity
+reigns in your heart, you will consider how many and aggravated are your
+offences against God, and yet that his long-suffering bears with your
+perverseness, and he is daily loading you with benefits; and shall you
+be impatient of the slightest offences from a fellow worm? Consider also
+how liable you are to encroach upon the rights of others, and to try
+their patience by your infirmities. Do not, therefore, be hasty in the
+indulgence of hard thoughts of others, nor impatient of their faults and
+infirmities. How much contention and strife might be avoided by a little
+forbearance! and who is there so perfect as not sometimes to need it to
+be extended toward himself? The ills of social life are greatly
+mitigated by the exercise of mutual forbearance; and they find no place
+under the sweet reign of charity.</p>
+
+<p>II. But charity not only <i>suffereth long</i>, but <i>is kind</i>. "It is benign,
+bountiful, courteous, and obliging." <span class="pagenum noind"><a name="Page_195" id="Page_195">{195}</a></span>But why did the apostle couple
+these two dispositions together? "<i>Charity suffereth long</i>, <span class="lowercase">AND IS
+KIND</span>." Evidently, because long-suffering without kindness would be
+unavailing. If you bear with the injuries or supposed offences of
+another, and yet suffer your mind to be soured, and your kind offices
+remitted, the wound will corrode and inflame, till it breaks out with
+tenfold violence. But benignity of temper, and the constant practice of
+friendly offices and benevolent actions, will disarm ill-nature, and
+bring the offender to see the folly of his conduct. "A soft answer
+turneth away wrath; and the kind treatment of an enemy will pour coals
+of fire on his head." What can be more lovely than a kind and obliging
+disposition, which delights in occasions and opportunities of
+contributing to the comfort and happiness of others! This disposition
+adorns with peculiar grace the female character. Solomon, describing a
+virtuous woman, says, "In her tongue is the law of kindness." If you
+cultivate this disposition at all times, and in all places, your
+presence will add a charm to every circle; you will honor your Master;
+and your ability to advance his cause will be greatly enhanced. In your
+efforts to do good, with the law of kindness in your lips, you can
+penetrate where, without it, you could gain no admittance; and in your
+expostulations with the impenitent, you can reach the heart, by the
+exhibition of a kind and tender spirit, where otherwise you would be
+repulsed like the seven sons of Seeva, who presumptuously attempted, in
+imitation of Paul, to cast out devils in the name of Jesus. Especially
+is 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, cultivate
+a tender regard for the "little lambs," and be kind to them whenever you
+meet them. Never see a child in trouble without relieving him; or, if
+you can do no more, show your sympathy for his sufferings by such kind
+offices as are within your power.</p>
+
+<p><span class="pagenum noind"><a name="Page_196" id="Page_196">{196}</a></span>III. Charity <i>envieth not</i>. It is not grieved but gratified to see
+others more prosperous and wealthy, more intelligent and refined, or
+more holy. The extension of holiness and happiness is an object of
+rejoicing to the benevolent mind, without regard to himself.</p>
+
+<p>There are some persons who are always complaining of the rich, and
+fretting about the aristocratic spirit of those whose rank and station,
+education or mental endowments, place them in any respect above
+themselves. This is a sure indication of an envious disposition. There
+may be, in these respects, some ground of complaint; but place these
+persons in the situation of those of whom they complain, and where the
+latter are proud, the former would probably be aristocratic; and where
+these are aristocratic, those would be tyrannical.</p>
+
+<p>An envious disposition argues, 1. <i>A want of self-respect.</i> If we
+respect ourselves, we shall not desire the factitious importance arising
+from wealth so much as to grieve that others have more of it than
+ourselves; nor shall we be willing to concede so much merit to the
+possession of wealth as to suspect those who have it of esteeming us the
+less because we have it not. 2. It argues a <i>want of benevolence</i>. The
+truly benevolent mind desires the increase of rational enjoyment, and
+will therefore rejoice in the happiness of others, without respect to
+his own. 3. It argues a <i>want of magnanimity</i>. The truly great will
+rejoice in the intellectual and moral elevation of others, as adding so
+much to the sum of human excellence. But the envious person cannot bear
+to see any other one elevated above himself. This is the spirit that
+brought Haman to the gallows, and Satan from the seat of an archangel to
+the throne of devils. 4. It argues a <i>narrow, selfish spirit</i>&mdash;<i>a little
+and mean mind</i>. The law of God requires us to love our neighbor as
+ourselves, and reason sanctions the requisition. But, the envious person
+will hate his neighbor, because he is not permitted to love him less
+than himself.</p>
+
+<p>If you regard your own happiness, I conjure you to <span class="pagenum noind"><a name="Page_197" id="Page_197">{197}</a></span>suppress the first
+motions of this vile and hateful temper; for, while indulged, it will
+give you no peace. Its envenomed darts will rankle and corrode in your
+bosom, and poison all your enjoyments. It is a disposition which can
+never 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 can
+never be happy while God reigns. The effects of this disposition upon
+human character and happiness are strikingly illustrated in the story of
+Haman, which I commend to your serious attention. Cultivate, then, the
+habit of being pleased and gratified with the happiness and prosperity
+of others; and constantly seek the grace of God to enable you to
+exercise benevolent feelings toward all, but especially those who are
+elevated in any respect above you.</p>
+
+<p>IV. <i>Charity vaunteth not itself</i>, (or, as in the margin,) <i>is not
+rash</i>&mdash;<i>is not puffed up</i>. "It does not act precipitately,
+inconsiderately, rashly, thoughtlessly." Some people mistake a rash and
+heedless spirit for genuine zeal; and this puffs them up with pride and
+vain-glory, and sets them to railing at their betters in age,
+experience, or wisdom, because they will not fall into their views and
+measures. There is scarcely any trait of character more unlovely,
+especially in a young person, than self-conceit. If the youth who is
+puffed up with a sense of his own consequence could but see the mingled
+emotions of pity and disgust which his conduct excites in the bosom of
+age and wisdom, he would be filled with confusion and shame.</p>
+
+<p>You will hear such persons prating much of independence of mind. They
+have respect to the opinions of the ancients? Not they! They think for
+themselves; and form their own opinions without respect to what others
+have thought, and said, and written. They would scorn to consult a
+commentary to assist them in determining a difficult passage of
+Scripture, or the writings of a learned divine, to help them out of a
+theological difficulty. That would be subjecting their minds to the
+influence of prejudice, or betraying a <span class="pagenum noind"><a name="Page_198" id="Page_198">{198}</a></span>want of confidence in their own
+infallible powers!&mdash;which is the last idea they would think of
+entertaining. The long-cherished opinions of great, and wise, and good
+men, are disposed of with a sneer. They be influenced by great names?
+Not they!</p>
+
+<p>You will hear them delivering their opinions, pragmatically, and with
+strong assurance, on points of great difficulty, which good men of the
+greatest learning and ability have approached with diffidence; and
+boldly advancing ideas which they suppose to have originated in the
+depths of their own recondite minds, which they afterwards learn, with
+chagrin, 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 they
+cannot 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,
+if not to assume the office of judge, and charge them with insincerity
+or hypocrisy. Whereas, in truth, their strong confidence in their
+opinions arises from having examined the subject partially and
+superficially, and overlooked the objections and difficulties which
+readily occur to a well-balanced and discriminating mind.</p>
+
+<p>I would not, however, be understood to recommend implicit submission to
+the 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 to
+any position. But it would be the height of self-conceited arrogance for
+any person, but especially for a youth, to presume himself too wise to
+gain instruction from the writings of men who have devoted their lives
+to the investigation of truth; or summarily to set aside, as unworthy of
+his attention, opinions which have been embraced by the greatest and
+best of men for successive generations. Nor does it argue any uncommon
+independence of mind; for, you will generally find such persons arranged
+under the banner of some one of the various schools of <span class="pagenum noind"><a name="Page_199" id="Page_199">{199}</a></span>theology, morals,
+philosophy, or politics, and following on with ardor the devious course
+of their leader receiving whatever falls from his lips as the voice of
+an oracle, and running with enthusiasm into all his extravagances. Like
+the vane upon the spire, that lifts up itself with proud eminence to the
+clouds, they are ready to be carried about by every wind of doctrine.
+Whereas true independence of mind consists in weighing evidence and
+argument impartially, and forming a decision independent of prejudice,
+party feeling, pride of opinion, or self-will; and, when coupled with
+humility, it will always rejoice to receive instruction from any source.
+The person who knows himself will be deeply humbled under a sense of his
+own weakness and ignorance, and will advance his opinions with modesty,
+while he treats the opinions of others with becoming respect.</p>
+
+<p>V. Again, Charity <i>doth not behave itself unseemly</i>. It does not
+disregard the courtesies of life, nor break over the bounds of decency
+and decorum; but pays a strict regard to propriety of conduct under all
+circumstances. But, it may not be amiss to enumerate some of those
+things which, by their unseemliness, render the conduct of any person
+repulsive and disgusting.</p>
+
+<p>1. Forwardness, or a disposition to be conspicuous, is unseemly,
+especially in a young person. It is indeed the duty of every one to be
+always ready to engage in every good work; and it is wrong to be
+backward, and refuse to cooperate with others, in carrying on any useful
+enterprise. But the heart is deceitful: and, while we satisfy our
+consciences with the idea that we are going forward in the discharge of
+duty, we may be but feeding our own vain-glorious spirits, by bringing
+ourselves into notice. An humble Christian has a low estimate of his
+ability to do good; and is generally disposed to prefer others, as
+better qualified than himself, to occupy any conspicuous post. "In honor
+preferring one another." He will, therefore, be modest and retiring;
+though, when the course of duty is plain, he will by no means shrink
+from it. <span class="pagenum noind"><a name="Page_200" id="Page_200">{200}</a></span>"The righteous are hold as a lion." There are several
+characteristics, however, which distinguish the forward, unseemly
+spirit. He is jealous and testy. You will hear him complaining of the
+aristocratic spirit of others; and if he is not noticed as much as he
+thinks he deserves, he will take offence. He will rarely he found
+cordially co&ouml;perating with others, in any good work, unless he is
+foremost in it himself. If you wish to secure his aid, or forestall his
+opposition, you must he careful to consult him before you undertake any
+enterprise. Should you neglect to do so, however good your object, or
+well chosen your measures, you may expect him to find fault, and throw
+obstacles in the way, at every step of your progress. Such persons often
+exhibit a fiery zeal and restless activity, which seem for a time to
+eclipse all their contemporaries. But it is a zeal and activity for
+<i>self</i>: for it is never roused except for the promotion of an object
+with which self is in some manner identified.</p>
+
+<p>2. To assume, in a dictatorial manner, to catechise others as to their
+views on any subject, especially if they are older than yourself, is
+unseemly. You will meet with some persons who seem to take it for
+granted that they have a right to call you to account for your opinions,
+and to determine authoritatively your claim to the character which you
+profess. I do not question the propriety of kind and modest inquiries as
+to the opinions and views of others; nor of endeavoring, by fair and
+candid arguments, to convince them of what we suppose to be their
+errors. But then we must never forget that they are our equals,
+possessing the same right to judge of the truth with ourselves, and
+accountable for their errors to the same tribunal. This will leave no
+ground for the exercise of a dogmatical or a dictatorial spirit.</p>
+
+<p>3. It is unseemly for young persons to be foremost in speaking, in
+company, or to give advice with confidence in regard to anything which
+is to influence the conduct of their superiors in age, wisdom, or
+experience. Elihu, although a man of superior knowledge <span class="pagenum noind"><a name="Page_201" id="Page_201">{201}</a></span>and abilities,
+did not presume to speak to Job till his aged friends had ceased; for he
+said, "Days should speak, and multitude of years should teach wisdom."
+Young persons sometimes render themselves ridiculous by such unseemly
+conduct. The prophet Isaiah gives this as one of the marks of a
+degenerate age, that "the child shall behave himself proudly against the
+ancient, and the base against the honorable."</p>
+
+<p>4. Fierce contention about personal rights, is unseemly. It begets a
+selfish, jealous spirit. You never hear this where love reigns; for love
+is a yielding spirit. The spirit that can never brook the least
+encroachment upon his rights, is an unseemly spirit, which will always
+be embroiled in some difficulty or other.</p>
+
+<p>5. All coarseness, grossness, or rudeness of character, is unseemly.
+This negative description of one of the characteristics of charity is
+sufficiently comprehensive, if exhibited in all its details, to fill a
+volume. It conveys the idea of an exquisite propriety of deportment,
+free from everything indelicate, obtrusive, repulsive, or unamiable.</p>
+
+<p>VI. Charity <i>seeketh not her own</i>. It is not selfish. The temper here
+described is inculcated in a beautiful manner in Paul's epistle to the
+Philippians. He exhorts them, in lowliness of mind, each to esteem other
+better than themselves; and not to look exclusively on their own things,
+but also on the things of others; and then commends to them the example
+of our Lord, who, though King of kings, humbled himself to the condition
+of a servant, enduring hardship, contumely, and an ignominious death,
+for our sakes. This does not mean that we are not to love ourselves at
+all, nor be entirely regardless of our own interests; for the rule which
+requires us to love our neighbor <i>as ourselves</i>, recognizes the right of
+self-love; and the command, "Thou shalt not steal," establishes the
+right of private property. But it forbids us to make our own interest
+and happiness our chief concern, to the disregard of the rights of
+others and the general good; <span class="pagenum noind"><a name="Page_202" id="Page_202">{202}</a></span>and requires us to make sacrifices of
+feeling and interest for the benefit of others, and even sometimes to
+prefer their happiness and interest to our own. This is the spirit of
+genuine benevolence; and the exercise of it will impart far more
+elevated enjoyment than can be derived from private advantage.</p>
+
+<p>Were this disposition in exercise, it would cut off all ground of envy
+and jealousy; it would remove the cause of most of the contentions that
+arise in society; and mitigate, in a wonderful degree, all the ills of
+life. Indeed, this principle lies at the foundation of all social
+enjoyment. The reciprocity of mutual affection depends upon the exercise
+of a self-sacrificing disposition; and the society where this does not
+exist is intolerable. Nor is it feeling or interest alone that must be
+given up. There is yet a more difficult sacrifice to be made, before we
+can be, in any considerable degree, comfortable companions. <i>It is the
+sacrifice of the will.</i> This is the last thing the selfish heart of man
+is disposed to yield. He has taken his stand, and the pride of his heart
+is committed to maintain it. He deceives himself, and compels conscience
+to come to his aid; while, in reality, it is a matter with which
+conscience has nothing to do, for the point might have been yielded
+without doing violence to that ever-wakeful monitor, whose office is
+thus perverted, and made to subserve the purposes of stiff-necked
+obstinacy. A disposition to yield to the judgment and will of others, so
+far as can be done conscientiously, is a prominent characteristic of
+that charity which seeketh not her own; while an obstinate adherence to
+our own plans and purposes, where no higher principle than expediency is
+concerned, is one of the most repulsive and uncomfortable forms of
+selfishness.</p>
+
+<p>A selfish person never willingly makes the smallest sacrifice of feeling
+or interest to promote the welfare or happiness of others. He wraps
+himself up in his own interests and pursuits, a cheerless and forbidding
+object. He would gladly know no law but his own will. He has a little
+world of his own, in which he <span class="pagenum noind"><a name="Page_203" id="Page_203">{203}</a></span>lives, and moves, and has his being. He
+makes every one, with whom he comes in contact, contribute something to
+his own selfish purposes. His overweening desire to promote his own
+interests, disposes him constantly to encroach upon the rights of
+others; or, if not to encroach upon their rights, to take advantage of
+their good nature, to drag them into his service. You might as well walk
+for pleasure in a grove of thorn-bushes, or seek repose on a bed of
+nettles, as to look for comfort in the society of selfish persons.</p>
+
+<p>VII. Charity <i>is not easily provoked</i>. "It corrects a sharpness of
+temper, and sweetens and softens the mind." It does not take fire at the
+least opposition or unkindness, nor "make a man an offender for a word."
+One of the servants of Nabal described his character in this significant
+manner: "He is such a son of Belial that a man cannot speak to him."
+There are many such sons and daughters of Belial. They are so sulky and
+sour, so fretful and peevish, that you can hardly speak to them, but
+they will snap and snarl like a growling watch-dog; and if they were
+equally dangerous, it might not be less necessary to chain them. All
+this is the opposite of charity. The quality here negatively described
+may be summarily comprehended in the term <i>good nature</i>; but in a more
+elevated sense than this term is usually employed, it being the fruit,
+not of natural amiableness, but of gracious affection. This temper is
+essential to any considerable degree of usefulness. If you are destitute
+of it, your Christian character will be so marred as in a great measure
+to counteract the influence of your positive efforts. A bad temper, even
+in connection with many excellent qualities, may render a person an
+uncomfortable companion and an intolerable yoke-fellow, and bring great
+reproach upon the cause of Christ. Nor need any one excuse himself on
+the ground of natural disposition; for the Lord has said, "My grace is
+sufficient for thee." The gospel of Jesus Christ is a remedy for all our
+natural corruptions; <span class="pagenum noind"><a name="Page_204" id="Page_204">{204}</a></span>and we are required to lay aside <i>every weight</i>,
+even the sin that most easily besets us.</p>
+
+<p>VIII. Charity <i>thinketh no evil</i>&mdash;is not suspicious&mdash;does not lay up
+slight expressions or equivocal conduct, and reason out evil from them,
+and suffer it to corrode and sour the mind against an individual; but
+puts the best construction upon the words and conduct of others that
+they will bear, not yielding to an ill opinion of another, but upon the
+most indisputable evidence. There is, perhaps, no more fruitful source
+of disquiet and unhappiness, both to ourselves and others, than a
+suspicious disposition. "Jealousy," says Solomon, "is cruel as the
+grave: the coals thereof are the coals of fire, which hath a most
+vehement flame." Nor is this language too intense. A jealous person
+always sees a "snake in the grass." He is afraid to trust his most
+intimate friend. He puts the worst construction upon the language and
+conduct of others that they will bear: hence he conceives himself
+grossly insulted, when no ill was designed; and a gentle rebuke, or a
+good-humored repartee, constitutes an unpardonable offence. He always
+looks on the dark side of human character, so that a single foible or
+one glaring fault will eclipse a thousand real excellences. He is always
+complaining of the degeneracy of the times, and especially of the
+corruption of the church; for he can see nobody around him who is
+perfect, and therefore he comes to the conclusion that there is very
+little piety in the world; forgetting that, were he to find a church of
+immaculate purity, his own connection with it would introduce
+corruption. Should such a person conceive it to be his duty to tell you
+all your faults, woe betide you! for desirable as self-knowledge is, it
+is no kindness to have our faults aggravated a hundred-fold, and
+concentrated before our minds like the converging rays of the sun, in
+one focal blaze, nor poured upon our heads like the sweeping torrent,
+nor eked out like the incessant patterings of a drizzling rain. Thus did
+not Paul. When he felt it his duty to reprove, he was careful to commend
+<span class="pagenum noind"><a name="Page_205" id="Page_205">{205}</a></span>what was praiseworthy, and to throw in some expressions of kindness
+along with his censures. And here, though it be a digression, let me
+conjure you never to undertake the unthankful office of censor. You will
+find some inexperienced persons who will desire you, as an office of
+friendship, to tell them all their faults. Be sure, if you undertake
+this with a friend, your friendship will be short. It will lead you to
+look continually at the dark side of your friend's character, and,
+before you are aware, you will find yourself losing your esteem for it.
+Very soon, you will beget the suspicion that you have conceived some
+dislike. If the cause is continued, this suspicion will corrode and
+increase; and the result will be, a mutual alienation of affection.
+However sincerely such an experiment may be entered upon, it can hardly
+fail, in the nature of things, to produce this result.</p>
+
+<p>It may, however, be said, that we are bound, by our covenant
+obligations, to <i>watch over our brethren.</i> But there can scarcely be a
+greater misapprehension than to understand this duty in the sense of an
+incessant lookout to discern and discover the little faults and foibles,
+or even the more marked and glaring defects of character, in our
+brethren. The injunction is, "If thy brother trespass <i>against thee</i>, go
+and tell him his fault," &amp;c. But I know of no passage of Scripture which
+requires us to procure a magnifying-glass, and go about making a
+business of detecting and exposing the faults of our brethren. On the
+contrary, there are many cautions against a meddlesome disposition, and
+against being busy bodies in other men's matters. We are required, with
+great frequency and solemnity, to watch ourselves; but where is the
+injunction, "Watch thy brethren?" Even the Saviour himself did not thus
+attempt to correct the faults of his disciples. He rebuked them, indeed,
+and sometimes sharply; but he was not continually reminding them of
+their faults. He was not incessantly brow-beating Peter for his
+rashness, nor Thomas for his incredulity, nor the sons of Zebedee for
+their ambition. <span class="pagenum noind"><a name="Page_206" id="Page_206">{206}</a></span>But he "taught them <i>as they were able to bear it</i>;" and
+that rather by holding up before their minds the truth, than by direct
+personal lectures.</p>
+
+<p>Our covenant obligations unquestionably make it our duty to watch and
+see that our brethren do not pursue a course of life inconsistent with
+their Christian profession, or which tends to backsliding and apostasy;
+and if they are true disciples, they will be thankful for a word of
+caution, when they are in danger of falling into sin. And when they do
+thus fall, we are required to rebuke them, and not to suffer sin upon
+them. But this is a very different affair from that of setting up a
+system of espionage over their conduct, and dwelling continually upon
+their faults and deficiencies. This latter course cannot long be
+pursued, without an unhappy influence upon our own temper. The human
+mind is so constituted as to be affected by the objects it contemplates,
+and often assimilated to them. Show me a person who is always
+contemplating the faults of others, and I will show you a dark and
+gloomy, sour and morose spirit, whose eyes are hermetically closed to
+everything that is desirable and excellent, or amiable and lovely, in
+the character of man&mdash;a grumbling, growling misanthrope, who is never
+pleased with anybody, nor satisfied with anything&mdash;an Ishmaelite, whose
+hand is against every man, and every man's hand against him. If there is
+nothing in the human character, regenerated by the grace of God, on
+which we can look with complacency and delight, then it is impossible
+for us to obey the sacred injunction, "Love the brethren."</p>
+
+<p>IX. Charity <i>rejoiceth not in iniquity</i>, but <i>rejoiceth in the truth</i>.
+One mark by which the people of God are known is, that they "sigh and
+cry over the abominations that are done in the land," and weep rivers of
+water because men keep not the law of God; while the wicked "rejoice to
+do evil, and delight in the frowardness of the wicked." But we may
+deceive ourselves, and be indulging a morbid appetite for fault-finding
+and slander, while we suppose ourselves to be <span class="pagenum noind"><a name="Page_207" id="Page_207">{207}</a></span>grieving over the sins of
+others. Grief is a tender emotion. It melts the heart, and sheds around
+it a hallowed influence. Hence, if we find ourselves indulging a sharp,
+censorious spirit, eagerly catching up the faults of others, and
+dwelling on them, and magnifying them, and judging harshly of them, we
+may be sure we have another mark, which belongs not to the fold of the
+Good Shepherd. One of the prominent characteristics of an impenitent
+heart is a disposition to feed upon the faults of professors of
+religion. Those who indulge this disposition will not admit that they
+take delight in the failings of Christians. They will condemn them with
+great severity, and lament over the dishonor they bring upon religion.
+Yet they catch at the deficiencies of Christians as eagerly as ever a
+hungry spaniel caught after his meat. This is the whole of their
+spiritual meat and drink. It is the foundation of their hopes. They rest
+their claim for admittance into the celestial paradise on being quite as
+consistent in their conduct as those who profess to be God's people;
+hence, every deficiency they discover gives them a new plea to urge at
+the portals of heaven. Thus they secretly, though perhaps unwittingly,
+"rejoice in iniquity." But it is to be feared, if we may judge from the
+exhibition of the same spirit, that many who make high pretensions to
+superior sanctity rest their hopes, to a great extent, on a similar
+foundation. With the Pharisaical Jews, they think if they judge them
+that do evil, even though they do the same, they shall escape the
+judgment of God. They are as eager to catch up and proclaim upon the
+house-top the deficiencies of their brethren, as the self-righteous
+moralist, who prides himself on making no profession, and yet being as
+consistent as those that do. If such persons do not rejoice in iniquity,
+it is nevertheless "sweet in their mouth," and they "drink it in like
+water." Their plea is, that they do not speak of it with pleasure, but
+with grief bear their testimony against it. But grief is a very
+different passion from that which swells in their bosoms. Grief is
+solitary <span class="pagenum noind"><a name="Page_208" id="Page_208">{208}</a></span>and silent. "He sitteth alone and keepeth silence." Who ever
+heard 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, till
+he begins to proclaim his grief at the delinquencies of his Christian
+brethren. And the harsh and bitter spirit, which palms itself on the
+conscience as a testimony against sin, is but an exhibition of
+impenitent pride. It bears not the most distant semblance of Christian
+humility and fidelity. "Brethren," says the apostle, "if a man be
+overtaken in a fault, restore such an one in the spirit of meekness;
+<i>considering thyself, lest thou also be tempted.</i>" But, from the
+fault-finding and censorious spirit of some people, one would suppose it
+never came into their minds to consider whether it might not be possible
+for them to fall into the same condemnation; although an examination of
+the lamentable falls that have taken place might show a fearful list of
+delinquents from this class of persons. David, while in his fallen
+state, pronounced sentence of death upon the man in Nathan's parable,
+whose crime was but a faint shadow of his own. The Scribes and Pharisees
+were indignant at the wretched woman who had been taken in sin; yet they
+afterwards, by their own conduct, confessed themselves guilty of the
+same crime. Judas was one of your censorious fault-finders. He was the
+one that found fault with the tender-hearted Mary, for her affectionate
+tribute of respect to the Lord of Life, before his passion. He thought
+it a great waste to pour such costly ointment on the feet of Jesus; and
+that it would have been much better to have sold it and given the money
+to the poor. He was very compassionate to the poor, and a great enemy of
+extravagance; but a little while afterwards, he sold his Lord for thirty
+pieces of silver. So, in every age, if you examine into the character of
+apostates, you will find that they have been noted for their severity
+against the sins of others; and particularly in making conscience of
+things indifferent, and pronouncing harsh judgment against those who
+refuse <span class="pagenum noind"><a name="Page_209" id="Page_209">{209}</a></span>to conform to their views. Especially will such persons be
+grieved with their brethren on account of their dress, or style of
+living, or their manner of wearing the hair; or some such matter that
+does not reach the heart. I was once acquainted with a woman, who
+(except in her own family and among her neighbors) had the reputation of
+being <i>very devotedly pious</i>, who went to her pastor, (an aged and
+venerable man,) greatly grieved because he was in the habit of combing
+his hair upwards, so as to cover his baldness. She was afraid it was
+pride. She was a great talker, and often had difficulties with her
+brethren and sisters in the church; for she thought it her duty to
+exercise a watchful care over them. Whether she was self-deceived, or
+hypocritical, I cannot say; but she used to shed tears freely in her
+religious conversations. She, however, as I have since learned, after
+maintaining her standing in the church for many years, apostatized and
+became openly abandoned. You need not look over half a dozen parishes,
+anywhere, to find cases of a kindred character.</p>
+
+<p>The humble Christian, who looks back to the "hole of the pit whence he
+was digged," and remembers that he now stands by virtue of the same
+grace that took his feet out of the "horrible pit and miry clay," will
+be the last person to vaunt over the fallen condition of his
+fellow-creatures. He will look upon them with an eye of tender
+compassion; and his rebukes will be administered in a meek, subdued, and
+humble spirit, remembering the injunction of Paul, "Let him that
+thinketh he standeth take heed lest he fall." But the spirit of which I
+have been speaking is not only <i>carnal</i>, but <i>devilish</i>. The devil is
+the <i>accuser of the brethren.</i></p>
+
+<p>But charity not only rejoiceth not in iniquity, but, <i>positively</i>,
+rejoiceth in the truth&mdash;is glad of the success of the gospel, and
+rejoices in the manifestation of the grace of God, by the exhibition of
+the fruits of his Spirit in the character and conduct of his people.
+Hence, it will lead us to look at the bright side of <span class="pagenum noind"><a name="Page_210" id="Page_210">{210}</a></span>men's characters;
+and if they give any evidence of piety, to rejoice in it, and glorify
+God for the manifestation of his grace in them, while we overlook, or
+behold with tenderness and compassion, their imperfections. And this
+accords with the feelings of the humble Christian. He thinks so little
+of himself, and feels such a sense of his own imperfections, that he
+quickly discerns the least evidence of Christian character in others;
+and he sees so much to be overlooked in himself, that he is rather
+inclined to the extreme of credulity, in judging the characters of
+others. He is ready, with Paul, to esteem himself "less than the least
+of all saints;" and where he sees any evidence of piety in others, he
+can overlook many deficiencies.</p>
+
+<p>I am persuaded, that in few things we are more deficient than in the
+exercise of joy and gratitude for the grace of God manifested in his
+children. There are few of the epistles of Paul which do not commence
+with an expression of joy and thanksgiving for the piety of those to
+whom he was writing. I have been surprised, on looking over them, to
+find these expressions so full and so frequent. They are too numerous to
+be 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, he
+says, "I thank my God always on your behalf, for the grace of God which
+is given you by Jesus Christ." But who among us is ever heard thanking
+God for the piety of his brethren? On the contrary, how many of the
+prayers that are offered up in our social meetings resemble the errands
+of a churlish man, who never visits his neighbor's house without
+entering some complaint against his children! Yet, we are under greater
+obligations for the least exhibition of gracious fruits in the lives of
+his people, than for the daily bounties of his providence, inasmuch as
+the gift of the Holy Ghost is greater than food and raiment.</p>
+
+<p>X. Thus far, with the exception of the first two heads, and a part of
+the last, we have had the <i>negative</i> character of Charity. We now come
+to its <i>positive</i> <span class="pagenum noind"><a name="Page_211" id="Page_211">{211}</a></span>manifestations, which have, however, to a considerable
+extent, been anticipated in the previous consideration of the subject.</p>
+
+<p>1. Charity <i>beareth all things</i>; or, as it may be rendered, <i>covereth
+all things</i>. This seems to be more agreeable to the context; for
+otherwise it would mean the same as <i>endureth all things</i>, in the latter
+clause of the verse, and thus make a tautology; while it leaves a
+deficiency in the description, indicated by the passage in Peter,
+"Charity shall cover the multitude of sins." "Charity will draw a vail
+over the faults of others, so far as is consistent with duty." What
+trait of character can be more amiable and lovely? It is the genuine
+spirit of the gospel, which requires us to "do unto others as we would
+they should do to us." And who would like to have his faults made the
+subject of common conversation among his acquaintances? If no one would
+like 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 of
+individuals, it is not the less so to speak of the faults of masses of
+men, as of the clergy or of the church. The injustice is the more
+aggravated, because it is condemning by wholesale. A member of the
+church of Christ, who speaks much of its corruptions, is guilty of the
+anomalous conduct of <i>speaking evil of himself</i>; for the members of
+Christ's body are <i>all one in him</i>. It may sometimes be our duty to
+speak of the faults of others; but, where charity reigns in the heart,
+this will be done only in cases of unavoidable necessity, and then with
+great pain and sacrifice of feeling. The benevolent heart feels for the
+woes of others, and even compassionates their weakness and wickedness.
+It will desire, therefore, as much as possible, to hide them from the
+public gaze, unless the good of others should require their exposure;
+and even then, will not do it with wanton feelings. But these remarks
+apply with much greater force to the practice of Christians speaking of
+one another's faults. Where is the heart that would not revolt at the
+idea of brothers <span class="pagenum noind"><a name="Page_212" id="Page_212">{212}</a></span>and sisters scanning each other's faults, in the ears
+of strangers? Yet the relation of God's children is far more endearing
+than the ties of consanguinity.</p>
+
+<p>2. Charity <i>believeth all things, hopeth all things</i>. This is the
+opposite of jealousy and suspicion. It is a readiness to believe
+everything in favor of others; and even when appearances are very strong
+against them, still to hope for the best. This disposition will lead us
+to look at the characters of others in their most favorable light; to
+give full weight to every good quality, and full credit for every
+praiseworthy action; while every palliating circumstance is viewed in
+connection with deficiencies and misconduct. Charity will never
+attribute an action to improper motives or a bad design, when it can
+account for it in any other way; and, especially, it will not be quick
+to charge hypocrisy and insincerity upon those who seem to be acting
+correctly. It will give credit to the professions of others, unless
+obviously contradicted by their conduct. It does not, indeed, forbid
+prudence and caution&mdash;"The simple believeth every word; but the prudent
+man looketh well to his going"&mdash;but it is accustomed to repose
+confidence in others, and it will not be continually watching for evil.</p>
+
+<p>A charitable spirit is opposed to the prevailing disposition for
+discussing private character. It will not willingly listen to criticisms
+upon the characters of others, nor the detail of their errors and
+imperfections; and it will turn away with disgust and horror from petty
+scandal and evil-speaking, as offensive to benevolent feeling. It is a
+kind of <i>moral sense</i>, which recoils from detraction and backbiting.</p>
+
+<p>3. Charity <i>endureth all things</i>. This is nearly synonymous with
+long-suffering; and yet it is a more extensive expression. It will
+endure with patience, and suffer without anger or bitterness of feeling,
+everything in social life which is calculated to try our tempers, and
+exhaust our patience. It is not testy, and impatient at the least
+opposition, or the slightest provocation; but endures the infirmities,
+the unreasonableness, <span class="pagenum noind"><a name="Page_213" id="Page_213">{213}</a></span>the ill-humor, and the hard language of others,
+with a meek and quiet spirit.</p>
+
+<p>Finally, charity is the practical application of the golden rule of our
+Saviour, and the second table of the law, to all our intercourse with
+our fellow-men, diffusing around us a spirit of kindness and benevolent
+feeling. It comprehends all that is candid and generous, bland and
+gentle, amiable and kind, in the human character, regenerated by the
+grace of God. It is opposed to all that is uncandid and disingenuous,
+coarse and harsh, unkind, severe, and bitter, in the disposition of
+fallen humanity. It is the bond, which holds society together, the charm
+which sweetens social intercourse, and the <span class="lowercase">UNIVERSAL PANACEA</span>,
+which, if it cannot cure, will at least mitigate, all the diseases of
+the social state. That you may possess it in its highest earthly
+perfection, is the sincere prayer of</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_214" id="Page_214">{214}</a></span></p>
+
+<h2>LETTER XVII.</h2>
+
+<h3><i>Harmony of Christian Character.</i></h3>
+
+<div class="blockquot"><p>"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."&mdash;2 <span class="smcap">Pe</span>. 1:5-7.</p></div>
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>,</p>
+
+<p>In my first letter, I spoke of the importance of growth in grace, and
+enumerated some of the fruits of the Spirit. I revert to the same
+subject again, for the purpose of showing the importance of cultivating
+the several Christian graces in due proportion, so as to attain to a
+uniform consistency of character.</p>
+
+<p>Nothing delights the senses like harmony. The eye rests with pleasure on
+the edifice which is complete in all its parts, according to the laws of
+architecture; and the sensation of delight is still more exquisite, on
+viewing the harmonious combination of colors, as exhibited in the
+rainbow, or the flowers of the field. The ear, also, is ravished with
+the harmony of musical sounds, and the palate is delighted with savory
+dishes. But take away the cornice, or remove a column from the house, or
+abstract one of the colors of the rainbow, and the eye is offended;
+remove from the scale one of the musical sounds, and give undue
+prominence to another, and harmony will become discord; and what could
+be more insipid than a savory dish without salt?</p>
+
+<p>So it is with the Christian character. Its beauty and loveliness depend
+on the harmonious culture of all the Christian graces. If one is
+deficient, and another too prominent, the idea of deformity strikes <span class="pagenum noind"><a name="Page_215" id="Page_215">{215}</a></span>the
+mind with painful sensations, somewhat similar to those produced by
+harsh, discordant musical sounds, or by the disproportionate exhibition
+of colors.</p>
+
+<p>It was, probably, with an eye to this, that the apostle gave the
+exhortation above quoted. He was exhorting to growth in grace; and he
+would have the new man grow up with symmetrical proportions, so as to
+form the "stature of a perfect man in Christ Jesus," not having all the
+energies concentrated in one member, but having the body complete in all
+its parts, giving a due proportion of comeliness, activity, and strength
+to each. Thus, he says, <i>Add to your faith virtue</i>. By faith, I suppose
+we are to understand the elementary principle of the Christian
+character, as exhibited in regeneration; or the act which takes hold of
+Christ. But we are not to rest in this. We are to add <i>virtue</i>, or
+strength and courage, to carry out our new principle of action. But this
+is not all that is needed. We may be full of courage and zeal; yet, if
+we are ignorant of truth and duty, we shall make sad work of it, running
+headlong, first into this extravagance, and then into that, disturbing
+the plans of others, and defeating our own, by a rash and heedless
+course of conduct.</p>
+
+<p>Young Christians are in danger of making religion consist too
+exclusively in emotion, which leads them to undervalue knowledge. But
+while emotion is inseparable from spiritual religion, knowledge is no
+less essential to intelligent emotion. Ignorance is not the mother of
+devotion; and though a person may be sincerely and truly pious, with
+only the knowledge of a few simple principles, yet, without a thorough
+and comprehensive knowledge of religious truth, the Christian character
+will be weak and unstable, easily led astray, and carried about by every
+wind of doctrine. Knowledge is also essential to a high degree of
+usefulness. It expands and invigorates the mind, and enables us, with
+divine aid, to devise and execute plans of usefulness, with prudence and
+energy.</p>
+
+<p>But knowledge alone is not sufficient; nor even <span class="pagenum noind"><a name="Page_216" id="Page_216">{216}</a></span>knowledge added to
+faith. Temperance must be added, as a regulator, both of soul and body.
+All our appetites and passions, desires and emotions, must be brought
+within the bounds of moderation. And to temperance must be added
+patience, that we may be enabled to endure the trials of this life, and
+not to faint under the chastening hand of our heavenly Father. As it is
+through much tribulation that we are to enter into the kingdom of
+heaven, we have need of patience, both for our own comfort, and for the
+honor of religion. Indeed, no grace is more needful, in the ordinary
+affairs of life. It is the little, every-day occurrences that try the
+Christian character: and it is in regard to these that patience works
+experience. Many of these things are more difficult to be borne than the
+greater trials of life, because the hand of God is less strikingly
+visible in them. But patience enables us to endure those things which
+cross the temper, with a calm, unruffled spirit; to encounter
+contradictions, little vexations, and disappointments, without fretting,
+or repining; and saves us from sinking under severe and protracted
+afflictions.</p>
+
+<p>To patience must be added godliness, "which is profitable unto all
+things, having promise of the life that now is, and of that which is to
+come." To be <i>godly</i>, is to be, in a measure, <i>like God</i>. It is to be
+"renewed in knowledge, after the image of him that created us," and to
+have the same mind in us that was in Christ Jesus. This is the fruit of
+that patience which works experience, and results in hope, which maketh
+not ashamed.</p>
+
+<p>To godliness must be added brotherly kindness; which is but acting out
+the state of heart expressed by <i>godliness</i>, which indicates a partaking
+of divine benevolence.</p>
+
+<p>Then comes the crowning grace of <span class="smcap">Charity</span>, "which is the bond of
+perfectness," comprehending the whole circle of the social virtues.</p>
+
+<p>Where all these qualities exist, in due proportion, they will form a
+lovely character, harmonious and <span class="pagenum noind"><a name="Page_217" id="Page_217">{217}</a></span>beautiful as the seven colors of the
+rainbow; 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 devotional
+feeling, or sympathy, or the promotion of some favorite scheme of
+benevolence, you will find an exhibition of character as unlovely and
+repulsive as though the seven colors of the rainbow should concentrate
+in one, of livid hue, or pale blue, or sombre gray; as disagreeable as
+though the sweet melody of a harmonious choir were changed into a dull,
+monotonous bass; and as unsavory as a dish of meats seasoned only with
+bitter herbs.</p>
+
+<p>This disproportionate development of Christian character is more
+frequently seen in young converts: especially such as have not received
+a thorough Christian education, and are, consequently, deficient in
+religious knowledge. They find themselves in a new world, and become so
+much absorbed in the contemplation of the new objects that present
+themselves to their admiring gaze, that they seem almost to forget that
+they have any other duties to perform than those which consist in
+devotional exercises. If these are interrupted, they will fret and worry
+their minds, and wish for some employment entirely of a religious
+nature. They wonder how it is possible for Christians to be <i>so cold</i>,
+as to pursue their worldly employments as diligently as they do who take
+this world for their portion; and often you will hear them breaking out
+in expressions of great severity against older Christians, because they
+do not sympathize with them in these feelings. Their daily employments
+become irksome; and they are tempted even to neglect the interests of
+their employers, with the plea, that the service of God has the first
+claim upon them. But they forget that the service of God consists in the
+faithful performance of every social and relative duty, "<i>as unto the
+Lord, and not to men</i>," as well as the more direct devotional exercises;
+and that the one is <span class="pagenum noind"><a name="Page_218" id="Page_218">{218}</a></span>as essential to the Christian character as the
+other. The Bible requires us to be "diligent in business," as well as
+"fervent in spirit;" and the religion of the Bible makes us better in
+all the relations of this life, as well as in our relations with God.</p>
+
+<p>Young Christians are also prone to undervalue <i>little things</i>. The
+greater things of religion take such strong possession of their souls,
+that they overlook many minor things of essential importance. In seasons
+of special religious awakening, this mistake is very common; in
+consequence of which, many important interests suffer, and the
+derangement which follows, makes an unfavorable impression as to the
+influence of revivals. The spirit of the Christian religion requires
+that every duty should be discharged in its proper time. The beauty of
+the Christian character greatly depends on its symmetrical proportions.
+A person may be very zealous in some things, and yet quite defective in
+his Christian character. And the probability is, that he has no more
+religion than shows itself in its consistent proportions. The new energy
+imparted by the regenerating grace of God may unite itself with the
+strong points of his character, and produce a very prominent
+development; while, in regard to those traits of character which are
+naturally weak, in his constitutional temperament, grace may be scarcely
+perceptible. For instance, a person who is naturally bold and resolute,
+will be remarkable, when converted, for his <i>moral courage</i>; while,
+perhaps, he may be very deficient in <i>meekness</i>. And the one who is
+naturally weak and irresolute, will perhaps be remarkable for the mild
+virtues, but very deficient in strength and energy of character. Now,
+the error lies in cultivating almost exclusively those Christian graces
+which fall in with our prominent traits of character. We should rather
+bend our energies, by the grace of God, chiefly to the development of
+those points of character which are naturally weak, while we discipline,
+repress, and bring under control, those <span class="pagenum noind"><a name="Page_219" id="Page_219">{219}</a></span>which are too prominent. This
+will prevent deformity, and develop a uniform consistency of character.</p>
+
+<p>There is, perhaps, a peculiar tendency to this <i>one-sided</i> religion in
+this age of excitement and activity; and the young convert, whose
+Christian character is not matured, is peculiarly liable to fall into
+this error. The mind becomes absorbed with one object. The more
+exclusively this object is contemplated, the more its importance is
+magnified. It becomes, to his mind, the <i>main thing</i>. It is identified
+with his ideas of religion. He makes it a <i>test of piety</i>. Then he is
+prepared to regard and treat all who do not come up to his views on this
+point as destitute of true religion; though they may exhibit a
+consistency of character, in other respects, to which he is a stranger.
+This leads to denunciation, alienation of feeling, bitterness, and
+strife. But one of God's commands is as dear to him as another; and we
+cannot excuse ourselves before him, for disobeying one, on the ground
+that we practise another. The perfection of Christian character consists
+in the harmonious development of the Christian graces. This is what I
+understand by the "stature of a perfect man in Christ Jesus;" a man who
+has no deformity; who is complete in all his members and all his
+faculties. That you may attain to this, is the sincere prayer of</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_220" id="Page_220">{220}</a></span></p>
+
+<h2>LETTER XVIII.</h2>
+
+<h3><i>Marriage.</i></h3>
+
+<div class="blockquot"><p>"Marriage is honorable in
+all."&mdash;<span class="smcap">Heb</span>. 13:4.</p></div>
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>,</p>
+
+<p>Some young persons indulge a fastidiousness of feeling, in relation to
+the subject of marriage, as though it were indelicate to speak of it.
+Others make it the principal subject of their thoughts and conversation;
+yet they seem to think it must never be mentioned but in jest. But both
+these extremes should be avoided. Marriage is an ordinance of God, and
+therefore a proper subject of thought and discussion, with reference to
+personal duty. But it is a matter of great importance, having a direct
+hearing upon the glory of God, and the happiness of individuals. It
+should, therefore, never be approached with levity. But, as it requires
+no more attention than what is necessary in order to understand present
+duty, it would be foolish to make it a subject of constant thought, and
+silly to make it a common topic of conversation. It is a matter which
+should be weighed deliberately and seriously by every young person. In
+reference to the main subject, two things should be considered:</p>
+
+<p>I. <i>Marriage is desirable.</i> It was ordained by the Lord, at the
+creation, as suited to the state of man as a social being, and necessary
+to the design for which he was created. Whoever, therefore, wilfully
+neglects it, contravenes the order of nature, and must consequently
+expect a diminution of those enjoyments which arise from the social
+state. There is a sweetness and comfort in the bosom of one's own
+family, <span class="pagenum noind"><a name="Page_221" id="Page_221">{221}</a></span>which can be enjoyed nowhere else. In early life, this is
+supplied by our youthful companions, who feel in unison with us. But, as
+a person who remains single advances in life, the friends of his youth
+form new attachments, in which he is incapable of participating. Their
+feelings undergo a change, of which he knows nothing. He is gradually
+left alone. No heart beats in unison with his own. His social feelings
+wither for want of an object. As he feels not in unison with those
+around him, his habits also become peculiar, and perhaps repulsive; so
+that his company is not desired: hence arises the whimsical attachment
+of such persons to domestic animals, or to other objects which can be
+enjoyed in solitude. As the dreary winter of age advances, the solitude
+of his condition becomes still more chilling. Nothing but that sweet
+resignation to the will of God which religion gives, under all
+circumstances, can render such a situation tolerable. But religion does
+not annihilate the social affections. It only regulates them. It is
+evident, then, that by a lawful and proper exercise of these affections,
+both our happiness and usefulness may be greatly increased.</p>
+
+<p>II. <i>On the other hand, do not consider marriage as absolutely essential
+to happiness.</i> Although it is an ordinance of God, yet he has not
+absolutely enjoined it upon all. You <i>may</i>, therefore, be in the way of
+duty while neglecting it. And the apostle Paul hints that there may be,
+with those who enter into this state, a greater tendency of the heart
+towards earthly objects. There is also an increase of care. "The
+unmarried woman careth for the things of the Lord, that she may be holy
+both in body and spirit; but she that is married, careth for the things
+of the world, how she may please her husband." But much more has been
+made of this than the apostle intended. It has been greatly abused and
+perverted by the church of Rome. It must be observed that, in the same
+chapter, he advises that "every man have his own wife, and every woman
+have her own husband." <span class="pagenum noind"><a name="Page_222" id="Page_222">{222}</a></span>And, whatever may be our condition in life, if we
+seek it with earnestness and perseverance, in the way of duty, God will
+give us grace sufficient for the day. But he says, though it is no sin
+to marry, nevertheless, "such shall have trouble in the flesh." It is
+undoubtedly true, that the enjoyments of conjugal life have their
+corresponding difficulties and trials; and if these are enhanced by an
+unhappy connection, the situation is insufferable. For this reason I
+would have you avoid the conclusion that marriage is indispensable to
+happiness. Single life is certainly to be preferred to a connection with
+a person who will diminish, instead of increasing, your happiness.
+However, the remark of the apostle, "such shall have trouble in the
+flesh," doubtless had reference chiefly to the peculiar troubles of the
+times, when Christians were exposed to persecution, the loss of goods,
+and even of life itself, for Christ's sake; the trials of which would
+be much greater in married than in single life.</p>
+
+<p>Having these two principles fixed in your mind, you will be prepared
+calmly to consider what qualifications are requisite in a companion for
+life. These I shall divide into two classes: 1. Those which are
+<i>indispensable</i>. 2. Those which are <i>desirable</i>. Of the first class, I
+see none which can be dispensed with, without so marring the character
+of a man as to render him an unfit associate for an intelligent
+Christian lady. But, although the latter are very important, yet,
+without possessing all of them, a person may be an agreeable companion
+and a man of real worth.</p>
+
+
+<h4>FIRST CLASS.</h4>
+
+<p>1. <i>The first requisite in a companion for life is piety.</i> I know not
+how a Christian can form so intimate a connection as this with one who
+is living in rebellion against God. You profess to love Jesus above
+every other object; and to forsake all, that you may follow him. How,
+then, could you unite your interest with one who continually rejects
+and abuses <span class="pagenum noind"><a name="Page_223" id="Page_223">{223}</a></span>the object of your soul's delight? Indeed, I am at a loss to
+understand how a union can be formed between the carnal and the renewed
+heart. They are in direct opposition to each other. The one overflows
+with love to God; the other is at enmity against him. How, then, can
+there be any congeniality of feeling? Can fire unite with water? A
+desire to form such a union must be a dark mark against any one's
+Christian character. The Scriptures are very clear and decided on this
+point. The intermarrying of the righteous with the wicked was the
+principal cause of the general corruption of the inhabitants of the old
+world, which provoked God to destroy them with the flood. Abraham, the
+father of the faithful, was careful that Isaac, the son of promise,
+should not take a wife from among the heathen. The same precaution was
+taken by Isaac and Rebecca, in relation to Jacob. The children of Israel
+were also expressly forbidden to make marriages with the heathen, lest
+they should be turned away from the Lord, to the worship of idols. And
+we see a mournful example of the influence of such unholy connections in
+the case of Solomon. Although he had been so zealous in the service of
+the Lord as to build him a temple&mdash;although he had even been inspired to
+write portions of the Holy Scriptures&mdash;yet his strange wives turned away
+his heart, and persuaded him to worship idols. Although we are now under
+a different dispensation, yet <i>principles</i> remain the same. The union of
+a heathen and a Jew was, as to its effect on a pious mind, substantially
+the same as the union of a believer and an unbeliever; and the former
+would be no more likely to be drawn away from God by it than the latter.
+Hence we find the same principle recognized in the New Testament. The
+apostle Paul, speaking of the woman, says, "If her husband be dead, she
+is at liberty to be married to whom she will, only in the Lord." The
+phrase <i>in the Lord</i>, denotes being a true Christian; as will appear
+from other passages where the same form of expression is used. "If any
+man <span class="pagenum noind"><a name="Page_224" id="Page_224">{224}</a></span>be <i>in Christ</i>, he is a new creature." It is plainly implied, then,
+in this qualifying phrase, that it is unlawful for a Christian to marry
+an unbeliever. The same doctrine is also taught by the same apostle in
+another place. "Be not ye, therefore, unequally yoked with unbelievers."
+In this passage the apostle lays down a general principle; which applies
+to all intimate associations with unbelievers. And what connection could
+be more intimate than this? I conclude, therefore, that it is contrary
+both to reason and Scripture for a Christian to marry an impenitent
+sinner. And, in this respect, look not only for an outward profession,
+but for evidence of deep-toned and devoted piety. The are many
+professors of religion who show very few signs of spiritual life. And
+there are doubtless many that make loud professions of religious
+experience, who know nothing of the power of godliness. Look for a
+person who makes religion the chief concern of his life; who is
+determined to live for God, and not for himself. Make this the test.
+Worldly-minded professors of religion are worse associates than those
+who make no profession. They exert a more withering influence upon the
+soul.</p>
+
+<p>2. <i>Another indispensable requisite is an</i> <span class="lowercase">AMIABLE DISPOSITION</span>.
+Whatever good qualities a man may possess, if he is selfish, morose,
+sour, peevish, fretful, jealous, or passionate, he will make an
+uncomfortable companion. Grace may do much towards subduing these unholy
+tempers; yet, if they were fostered in the heart in childhood, and
+suffered to grow up to maturity before grace began to work, they will
+often break out in the family circle. However, you will find it
+exceedingly difficult to judge in this matter. The only direction I can
+give on this subject is, that, if you discover the exercise of any
+unhallowed passions in a man, with the opportunity you will have of
+observation, you may consider it conclusive evidence of a disposition
+which would render you miserable.</p>
+
+<p>3. <i>The person of your choice must possess a</i> <span class="lowercase">WELL-CULTIVATED
+MIND</span>. In order to produce a community <span class="pagenum noind"><a name="Page_225" id="Page_225">{225}</a></span>of feeling, and maintain a
+growing interest in each other's society, both parties must possess
+minds well stored with useful knowledge, and capable of continued
+expansion. We may love an ignorant person for his piety; but we cannot
+long enjoy his society, as a constant companion, unless that piety is
+mingled with intelligence. To secure your esteem, as well as your
+affections, he must be capable of intelligent conversation on all
+subjects of general interest.</p>
+
+<p>4. <i>His sentiments and feelings on general subjects must be</i>
+<span class="lowercase">CONGENIAL</span> <i>with your own.</i> This is a very important matter.
+Persons of great worth, whose views and feelings, in relation to the
+common concerns of life are opposite, may render each other very
+unhappy. Particularly, if you possess a refined sensibility yourself,
+you must look for delicacy of feeling in a companion. A very worthy man
+may render you unhappy, by an habitual disregard of your feelings. And
+there are many persons who seem to be utterly insensible to the tender
+emotions of refined delicacy. A man who would subject you to continual
+mortification by his coarseness and vulgarity, would be incapable of
+sympathizing with you in all the varied trials of life. There is no need
+of your being deceived on this point. If you have much delicacy of
+feeling yourself, you can easily discover the want of it in others. If
+you have not, it will not be necessary in a companion.</p>
+
+<p>5. <i>Another requisite is</i> <span class="lowercase">ENERGY OF CHARACTER</span>. Most people
+think some worldly prospects are indispensably necessary. But a man of
+energy can, by the blessing of God, make his way through this world, and
+support a family, in this land of plenty, by his own industry, in some
+lawful calling. And you may be certain of the blessing of God, if you
+obey and trust him. A profession or calling, pursued with energy, is
+therefore all the estate you need require. But do not trust yourself
+with a man who is inefficient in all his undertakings. This would be
+leaning upon a broken staff.</p>
+
+<p>6. <i>The person of your choice must be</i> <span class="lowercase">NEARLY OF</span> <span class="pagenum noind"><a name="Page_226" id="Page_226">{226}</a></span><span class="lowercase">YOUR OWN AGE</span>.
+Should he be younger than yourself you will be tempted to look upon him
+as an inferior; and old age will overtake you first. I should suppose
+the idea of marrying a man advanced in years would be sufficiently
+revolting to the feelings of a young female to deter her from it. Yet
+such things often happen. But I consider it as contravening the order of
+nature, and therefore improper. In such case, you will be called upon
+rather to perform the office of a daughter and nurse, than a wife.</p>
+
+
+<h4>SECOND CLASS.</h4>
+
+<p>1. <i>It is desirable that the man with whom you form a connection for
+life should possess a</i> <span class="lowercase">SOUND BODY</span>. A man of vigorous
+constitution will be more capable of struggling with the difficulties
+and trials of this world, than one who is weak in body. Yet, such an
+erroneous system has been pursued, in the education of the generation
+just now coming upon the stage of action, that the health of very few
+sedentary persons remains unimpaired. It would, therefore, be cruel
+selfishness to refuse to form a connection of this kind, on this ground
+alone, provided they have no settled disease upon them. A person of
+feeble constitution requires the comfort and assistance of a companion,
+more than one in vigorous health. But, it certainly would not be your
+duty to throw yourself away upon a person already under the influence of
+an incurable disease.</p>
+
+<p>2. <span class="smcap">Refinement of manners</span> <i>is a very desirable quality in a
+companion for life.</i> This renders a person's society more agreeable and
+pleasant, and may be the means of increasing his usefulness. Yet it will
+not answer to make it a test of character; for it is often the case,
+that men of the brightest talents, and of extensive education, who are
+in every other respect amiable and worthy, have neglected the
+cultivation of their manners; while there are very many, destitute
+alike of talent and education, who seem to be adepts <span class="pagenum noind"><a name="Page_227" id="Page_227">{227}</a></span>in the art of
+politeness. However, this may be cultivated. A person of good sense, who
+appreciates its importance, may soon acquire a courteous and pleasing
+address, by mingling with refined society.</p>
+
+<p>3. <span class="smcap">A sound judgment</span> is also very necessary, to enable a man to
+direct the common affairs of life. However, this may also be cultivated
+by experience, and therefore cannot be called indispensable.</p>
+
+<p>4. <span class="smcap">Prudence</span> <i>is very desirable.</i> The rashest youth, however,
+will learn prudence by experience. After a few falls, he will look
+forward before he steps that he may foresee and shun the evil that is
+before him; but, if you choose such a one, take care that you do not
+fall with him, and both of you break your necks together.</p>
+
+<p>5. It is a matter of great importance that the person with whom you form
+a connection for life, should belong to the same denomination of
+Christians with yourself. The separation of a family, in their
+attendance upon public worship, is productive of great inconvenience and
+perplexity; and there is serious danger of its giving rise to unpleasant
+feelings, and becoming an occasion of discord. I think it should be a
+very serious objection against any man, that he belongs to a different
+communion from yourself. Yet, I dare not say that I would prefer single
+life to a connection of this kind.</p>
+
+<p>In addition to these, your own good sense and taste will suggest many
+other desirable qualities in a companion for life.</p>
+
+<p>Upon receiving the addresses of a man, your first object should be to
+ascertain whether he possesses those prominent traits of character which
+you consider indispensable. If he lack any one of these, you have no
+further inquiry to make. Inform him openly and ingenuously of your
+decision; but spare his feelings as far as you can consistently with
+Christian sincerity. He is entitled to your gratitude for the preference
+he has manifested for yourself. Therefore, treat him courteously and
+tenderly; yet let him understand that <span class="pagenum noind"><a name="Page_228" id="Page_228">{228}</a></span>your decision is conclusive and
+final. If he possess only the feelings of a gentleman, this course will
+secure for you his esteem and friendship. But if you are satisfied, with
+respect to these prominent traits of character, next look for those
+qualities which you consider <i>desirable</i>, though not <i>indispensable</i>. If
+you discover few or none of these, it will be a serious objection
+against him. But you need not expect to find them all combined in any
+one person. If you seek for a perfect character, you will be
+disappointed. In this as well as every other relation of life, you will
+need to exercise forbearance. The best of men are compassed about with
+imperfection and infirmity. Besides, as you are not perfect yourself, it
+would seem like a species of injustice to require perfection in a
+companion.</p>
+
+<p>While deciding these points, keep your feelings entirely under control.
+Suffer them to have no influence upon your judgment. A Christian should
+never be governed by impulse. Many persons have, no doubt, destroyed
+their happiness for life, by suffering their feelings to get the better
+of their judgment. Make the matter a subject of daily prayer. The Lord
+directs all our ways, and we cannot expect to be prospered in anything,
+wherein we neglect to acknowledge him, and seek his direction. But, when
+you have satisfied yourself, in relation to these things, and the person
+whose addresses you are receiving has distinctly avowed his intentions,
+you may remove the restraint from your feelings; which, as well as your
+judgment, have a deep concern in the affair. A happy and prosperous
+union must have for its basis a mutual sentiment of affection, of a
+peculiar kind. If you are satisfied that this sentiment exists on his
+part, you are to inquire whether you can exercise it towards him. For,
+with many persons of great worth, whom we highly esteem, there is often
+wanting a certain undefinable combination of qualities, not <ins class="correction" title="text reads 'impropely'">improperly</ins>
+termed the <i>soul of character</i>; which alone seems to call out the
+exercise of that peculiar sentiment of which we <span class="pagenum noind"><a name="Page_229" id="Page_229">{229}</a></span>are speaking. But I
+seriously charge you never to form a connection which is not based upon
+this principle; and that, for the following reasons:</p>
+
+<p>1. Such depraved creatures as we are, need the aid of the warmest
+affection, to enable us to exercise that mutual forbearance, so
+indispensable to the peace and happiness of the domestic circle.</p>
+
+<p>2. That the marriage covenant should be cemented by a principle of a
+peculiar kind, will appear from the superiority of the soul over the
+body. When two human beings unite their destinies, there must be a union
+of soul, or else such union is but partial. And the union of soul must
+be the foundation of the outward union, and of course precede it.</p>
+
+<p>3. We may infer the same thing from the existence of such a principle in
+the human breast. That it does exist, may be abundantly proved, both by
+Scripture and experience. When Adam first saw Eve, he declared the
+nature of this union, and added, "For this cause shall a man leave his
+father and mother, and cleave unto his wife;" implying that the
+affection between the parties to this connection, should be superior to
+all other human attachments. The frown of God must then rest upon a
+union founded upon any other principle; for by it the order of nature is
+contravened, and therefore the blessings of peace and happiness cannot
+be expected to attend it.</p>
+
+<p>However, love is not a principle which is brought into existence as it
+were by magic. It must always be exercised in view of an object. Do not,
+therefore, hastily decide that you cannot love a man who possesses the
+prominent traits of character necessary to render you happy. However, be
+fully satisfied that such a sentiment of a permanent character, does
+really exist in your own bosom, before you consent to a union.</p>
+
+<p>In your ordinary intercourse with gentlemen, much caution should be
+observed. Always maintain a dignity of character, and never condescend
+to trifle. In your conversation, however, upon general subjects, <span class="pagenum noind"><a name="Page_230" id="Page_230">{230}</a></span>you may
+exercise the same sociability and freedom which you would with ladies;
+not seeming to be sensible of any difference of sex. Indignantly repel
+any improper liberties; but never decline attentions which are
+considered as belonging to the rules of common politeness, unless there
+should be something in the character of the individual which would
+justify you in wishing wholly to avoid his society. Some men are so
+disagreeable in their attentions, and so obtrusive of their company,
+that they become a great annoyance to ladies. I think the latter
+justifiable in refusing the attentions of such men, till they learn
+better manners. Pay the strictest regard to propriety and delicacy, in
+all your conduct; yet do not maintain such a cold reserve and chilling
+distance, as to produce the impression in the mind of every one you
+meet, that you dislike his society. No gentleman of refined and delicate
+feelings, will intrude his company upon ladies, when he thinks it is not
+desired; and you may create this impression, by carrying the rules of
+propriety to the extreme of reserve. But the contrary extreme, of
+manifesting an excessive fondness for the society of gentlemen, is still
+more to be avoided. By cultivating an acute sense of propriety in all
+things, with a nice discrimination of judgment, you will be able
+generally to direct your conduct aright in these matters.</p>
+
+<p>Never indulge feelings of partiality for any man until he has distinctly
+avowed his own sentiments, and you have deliberately determined the
+several points already mentioned. If you do you may subject yourself to
+much needless disquietude, and perhaps the most unpleasant
+disappointments. And the wounded feeling thus produced, may have an
+injurious effect upon your subsequent character and happiness.</p>
+
+<p>I shall close this letter with a few brief remarks, of a general nature.</p>
+
+<p>1. Do not suffer this subject to occupy a very prominent place in your
+thoughts. To be constantly ruminating upon it, can hardly fail of
+exerting an injurious influence upon your mind, feelings, and
+deportment; <span class="pagenum noind"><a name="Page_231" id="Page_231">{231}</a></span>and you will be almost certain to betray yourself, in the
+society of gentlemen, and, perhaps, become the subject of merriment, as
+one who is anxious for a husband.</p>
+
+<p>2. Do not make this a subject of common conversation. There is, perhaps,
+nothing which has a stronger tendency to deteriorate the social
+intercourse of young people than the disposition to give the subject of
+matrimonial alliances so prominent a place in their conversation, and to
+make it a matter of jesting and mirth. There are other subjects enough,
+in the wide fields of science, literature, and religion, to occupy the
+social hour, both profitably and pleasantly; and a dignified reserve on
+this subject will protect you from rudeness, which you will be very
+likely to encounter, if you indulge in jesting and raillery in regard to
+it.</p>
+
+<p>3. Do not speak of your own private affairs of this kind, so as to have
+them become the subject of conversation among the circle of your
+acquaintances. It certainly does not add to the esteem of a young lady,
+among sensible people, for her to be heard talking about her beaux.
+Especially is this caution necessary in the case of a matrimonial
+engagement. Remember the old adage:</p>
+
+<div class="poem"><div class="stanza">
+<div class="verse">"There's many a slip</div>
+<div class="verse">Between the cup and the lip;"</div>
+</div></div>
+
+<p>and consider how your feelings would be mortified, if, after making
+such an engagement generally known among your acquaintances, anything
+should occur to break it off. In such case, you will have wounded
+feeling enough to struggle with, without the additional pain of having
+the affair become a neighborhood talk.</p>
+
+<p>4. Do not make an engagement a long time before you expect it to be
+consummated. Such engagements are surrounded with peril. A few years may
+make such changes in the characters and feelings of young persons as to
+destroy the fitness and congeniality of the parties; while, if the union
+had been consummated, they would have assimilated to each other.</p>
+
+<p><span class="pagenum noind"><a name="Page_232" id="Page_232">{232}</a></span>In short, let me entreat you to cultivate the most delicate sense of
+propriety in regard to everything having the most distant relation to
+this matter; and let all your feelings, conversation, and conduct, be
+regulated upon the most elevated principles of purity, refinement, and
+religion; but do not carry your delicacy and reserve to the extreme of
+<i>prudery</i>, which is an unlovely trait of character, and which adds
+nothing to the strength of virtue.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_233" id="Page_233">{233}</a></span></p>
+
+<h2>LETTER XIX.</h2>
+
+<h3><i>Submission to the Will of God; Dependence upon Him for Temporal Things,
+and Contentment under all Circumstances.</i></h3>
+
+<div class="blockquot"><p>"Having food and raiment, let us be therewith
+content."&mdash;1 <span class="smcap">Tim</span>. 6:8.</p></div>
+
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>,</p>
+
+<p>The secret of all true happiness lies in a cordial acquiescence in the
+will of God in all things. It is</p>
+
+<div class="poem"><div class="stanza">
+<div class="verse">"Sweet to lie passive in his hand,</div>
+<div class="verse">And know no will but his."</div>
+</div></div>
+
+<p>The great doctrine that God exercises a particular providence over every
+event, is most precious to the heart of every Christian. It enables him
+to see the hand of God, in directing all his affairs. Hence, the
+exceeding sinfulness of a repining, discontented, and unhappy temper.
+Indeed, it is difficult to reconcile the habitual indulgence of such a
+disposition with the existence of grace in the heart. The very first
+emotion of the new-born soul is <i>submission to the will of God.</i> Many
+people lose sight of the hand of God in those little difficulties and
+perplexities, which are of every day occurrence, and look only at second
+causes. And so they often do in more important matters. When they are
+injured or insulted by others, they murmur and complain, and give vent
+to their indignation against the immediate causes of their distress;
+forgetting that these are only the instruments which God employs for the
+trial of their faith or the punishment of their sins. Thus, God
+permitted Satan to try the faith of Job. Thus, he permitted Shimei to
+curse <span class="pagenum noind"><a name="Page_234" id="Page_234">{234}</a></span>David. But the answer of this godly man is worthy of being
+imitated by all Christians under similar circumstances. "Let him curse,
+because the Lord hath said unto him, curse David." Thus, also, the Lord
+employed the envy of Joseph's brethren, to save the lives of all his
+father's family. "But as for you, ye thought evil against me; but God
+meant it unto good, to bring to pass, as it is this day, to save much
+people alive." The principal reason why the histories of the Bible are
+so much more instructive than other histories is, that the motives of
+men and the secret agency of divine Providence are brought to light.
+Hence, also, the reason why the events recorded in Scripture appear so
+marvellous. If we could see how the hand of God is concerned in all
+things that occur within our observation, they would appear no less
+wonderful.</p>
+
+<p>In this doctrine, we have the strongest possible motive for a hearty and
+cheerful resignation to all the crosses and difficulties, trials and
+afflictions, which come upon us in this life, whatever may be their
+immediate cause. We know that they are directed by our heavenly Father,
+whose "tender mercies are over all his works;" and who "doth not afflict
+willingly, nor grieve the children of men." And, whether we are
+Christians or not, the duty of submission remains the same. When we
+consider the relation which man sustains to God, as a guilty rebel
+against his government, we must see that, whatever may be our earthly
+afflictions, so long as we are out of hell, we are the living monuments
+of his mercy. "Wherefore doth a living man complain, a man for the
+punishment of his sins."</p>
+
+<p>But, if we have evidence that we are the children of God, his promises
+furnish the most abundant consolation, in every trial. We are assured
+"that <i>all things</i> work together for good to them that love God." And of
+this we have many examples in the Holy Scriptures, where the darkest
+providences have in the end, to be fraught with the richest <span class="pagenum noind"><a name="Page_235" id="Page_235">{235}</a></span>blessings.
+It was so in the case of Joseph, already mentioned. We are also taught
+to look upon the afflictions of this life as the faithful corrections of
+a kind and tender Parent. "For whom the Lord loveth, he chasteneth, and
+scourgeth every son whom he receiveth." How consoling the reflection,
+that all our sufferings are designed to mortify and subdue our
+corruptions, to wean us from the world, and lead us to a more humble and
+constant sense of our dependence upon God. Besides, the people of God
+have the most comforting assurances of his presence, in affliction, if
+they will but trust in him. "<i>In all thy ways acknowledge him</i>, and he
+shall direct thy steps." "Cast thy burden upon the Lord, and he shall
+sustain thee: <i>he shall never suffer the righteous to be moved.</i>" "God
+is our refuge and strength, <i>a very present help in trouble</i>: therefore
+will not we fear, though the earth be removed, and though the mountains
+be carried into the midst of the sea; though the waters thereof roar and
+be troubled, though the mountains shake with the swelling thereof."
+"<i>The steps of a good man are ordered</i> by the Lord; and he delighteth in
+his way. Though he fall, he shall not be utterly cast down; for the Lord
+upholdeth him with his hand." O, how ungrateful for a child of God to
+repine at the dealings of such a tender and faithful parent! O, the
+ingratitude of unbelief! Who can accuse the Lord of unfaithfulness to
+the least of his promises? Why, then, should we refuse to trust him,
+when the assurances of his watchful care and love are so full, and so
+abundant?</p>
+
+<p>We have not only strong ground of confidence in the Lord, under the
+pressure of afflictions in general, but we are particularly directed to
+look to him for the supply of all our temporal wants. If we have
+evidence that we are living members of the body of Christ, growing in
+grace and the knowledge of him, we have the most direct and positive
+assurances that all things needful for this life shall be supplied. Our
+Saviour, after showing the folly of manifesting an anxious concern <span class="pagenum noind"><a name="Page_236" id="Page_236">{236}</a></span>about
+the supply of our temporal wants, since the Lord is so careful in
+feeding the fowls of the air, and clothing the lilies and the grass of
+the field, says,&mdash;"But seek ye first the kingdom of God, and his
+righteousness, and all these things shall be added unto you." By this,
+however, we are not to understand that the Lord will give us every
+earthly blessing which we <i>desire</i>. We are so short-sighted as often to
+wish for things which would prove positively injurious to us. But we are
+to understand that he will give us all that he sees best for us. And
+surely we ought to be satisfied with this; for he who sees the end from
+the beginning must know much better than we what is for our good. The
+Scriptures abound with similar promises. "O fear the Lord, ye his
+saints; for <i>there is no want</i> to them that fear him. The young lions do
+lack and suffer hunger; but they that seek the Lord <i>shall not want any</i>
+good thing." "Trust in the Lord, and do good, and <i>verily thou shall be
+fed</i>. I have been young and now am old; yet have I not seen the
+righteous forsaken, nor his seed begging bread." "<i>No good thing will he
+withhold</i> from them that walk uprightly." "But my God shall <i>supply all
+your need</i>, according to his riches in glory by Christ Jesus."
+"Godliness is profitable unto all things, having promise of the <i>life
+that now is</i>, and of that which is to come." It must, then, be a sinful
+distrust of the word of God, to indulge in anxious fears about the
+supply of our necessities. If we believed these promises, in their full
+extent, we should always rest in them, and never indulge an anxious
+thought about the things of this life. This, God requires of us. "And
+seek not ye what ye shall eat, or what ye shall drink, <i>neither be ye of
+doubtful</i> mind." "Therefore take no thought, saying, What shall we eat?
+or what shall we drink? or wherewithal shall we be clothed?" "Be careful
+for nothing." And nothing can be more reasonable than this requirement,
+when he has given us such full and repeated assurances that he will
+supply all our wants. The silver and the gold, and the <span class="pagenum noind"><a name="Page_237" id="Page_237">{237}</a></span>cattle upon a
+thousand hills, belong to our heavenly Father. When, therefore, he sees
+that we need any earthly blessing, he can easily order the means by
+which it shall be brought to us.</p>
+
+<p>From the precious truths and promises which we have been considering, we
+infer the <i>duty of contentment</i> in every situation of life. If God
+directs all our ways, and has promised to give us just what he sees we
+need, we surely ought to rest satisfied with what we have; for we know
+it is just what the Lord, in his infinite wisdom, and unbounded
+goodness, sees fit to give us. But the apostle Paul enforces this duty
+with direct precepts. "But godliness <i>with contentment</i>, is great
+gain." "Having food and raiment, let us be therewith <i>content</i>." "<i>Be
+content with such things as ye have</i>; for he hath said, I will never
+leave thee, nor forsake thee." Here he gives the promise of God, as a
+reason for contentment. It is, then, evidently the duty of every
+Christian to maintain a contented and cheerful spirit, under all
+circumstances. This, however, does not forbid the use of all lawful and
+proper means to improve our condition. But the means must be used with
+entire submission to the will of God. The child of God should cast all
+his care and burden upon him; and when he has made all suitable efforts
+to accomplish what he considers a good object, he must commit the whole
+to the Lord, with a perfect willingness that his will should be done,
+even to the utter disappointment of his own hopes.</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_238" id="Page_238">{238}</a></span></p>
+
+<h2>LETTER XX.</h2>
+
+<h3><i>Self-Examination.</i></h3>
+
+<div class="blockquot"><p>"Examine yourselves, whether ye be in the
+faith: prove your own selves."&mdash;2
+<span class="smcap">Cor</span>. 13:6.</p></div>
+
+
+<p class="noind"><span class="smcap">My dear Sister</span>,</p>
+
+<p>In view of the positive injunction of Scripture, above quoted, no
+argument is necessary to show that self-examination is a duty. But if
+the word of God had been silent upon the subject, the importance of
+self-knowledge would have been a sufficient motive for searching into
+the secret springs of action which influence our conduct. A person
+ignorant of his own heart, is like a merchant, who knows not the state
+of his accounts, while every day liable to become a bankrupt; or, like
+the crew of a leaky vessel, who are insensible to their danger. The
+professed follower of Christ, who knows not whether he is a true or
+false disciple, is in a condition no less dangerous. And, as the heart
+is deceitful <i>above all things</i>, it becomes a matter of the utmost
+importance that we should <i>certainly know</i> that we are the children of
+God. Although we may be Christians, without the assurance of our
+adoption, yet we are taught in the Holy Scriptures, that such assurance
+is attainable. Job, in the midst of his affliction, experienced its
+comforting support. "I <i>know</i>," says he, "that my Redeemer liveth."
+David says with confidence, "I <i>shall</i> be satisfied, when I awake with
+thy likeness." Paul also expresses the same assurance. "I <i>know</i> whom I
+have believed, and am persuaded that he is able to keep that which I
+have committed unto him against that day." All Christians are taught to
+expect the same, and exhorted to strive after it. "And we <span class="pagenum noind"><a name="Page_239" id="Page_239">{239}</a></span>desire that
+<i>every one of you</i>, do show the same diligence to <i>the full assurance of
+hope</i>, unto the end." "Let us draw near with a true heart, in <i>full
+assurance of faith</i>." "Beloved, if our heart condemn us not, then have
+we <i>confidence</i> toward God." "He that believeth on the Son of God hath
+the witness in himself." "For ye have not received the spirit of bondage
+again to fear; but ye have received the spirit of adoption, whereby we
+cry, 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 <i>sealed</i> unto the day of redemption."</p>
+
+<p>But, as gold dust is sometimes concealed in the sand, so grace in the
+heart may be mingled with remaining corruption, so that we cannot
+clearly distinguish its motions. It might not be for the benefit of a
+person of such low attainments in the divine life, to receive an
+assurance of God's favor, until these corruptions have been so far
+subdued, as to give the principle of grace an ascendency over all the
+faculties of the soul. Hence God has wisely directed that the sure
+evidence of adoption can be possessed only by those who have made such
+eminent progress in holiness, as to be able to discern the fruits of the
+Spirit in their hearts and lives. The <i>witness of the Spirit</i> must not
+be sought in any sudden impulses upon the mind; but in the real work of
+grace in the heart, conforming it to the image of God. Even if God
+should indulge us with such impulses or impressions, they would not be
+certain evidence of our adoption; because Satan can counterfeit the
+brightest experiences of this kind. Hence, we may account for the
+<i>strong confidence</i> which is sometimes expressed by young converts, who
+afterwards fall away. But when the image of God can be seen in our
+hearts and lives, we may be <i>certain</i> that we are his children. That
+this is the true witness of the Spirit, maybe inferred from the passage
+last quoted. When this epistle was written, it was the custom of princes
+to have their names and images stamped upon their seals. These seals,
+when used, <span class="pagenum noind"><a name="Page_240" id="Page_240">{240}</a></span>would leave the impression of the name and image of their
+owners upon the wax. So, when God sets his seal upon the hearts of his
+children, it leaves an impression of his name and image. The same thing
+may be intended in Revelation, where Jesus promises to give him that
+overcometh "a white stone, and in the stone a <i>new name</i> written." A
+figure somewhat similar is also used in the third chapter of Malachi.
+Speaking of the Messiah, the prophet says, "He shall sit as a refiner
+and purifier of silver." A refiner of silver sits over the fire, with
+his eye steadily fixed upon the precious metal in the crucible, until he
+sees <i>his own image</i> in it, as we see our faces in the glass. So the
+Lord 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 clear
+as to be distinctly discerned by us, then the Spirit of God bears
+witness with our spirits, that we are his children. As <i>love</i> is the
+most prominent and abiding fruit of the Spirit, it may be the medium
+through which the union between God and the soul is seen; and by which
+the child of God is assured of his adoption. A strong and lively
+exercise of a childlike, humble love, may give a clear evidence of the
+soul's relation to God, as his child. "Love is of God, and every one
+that loveth, is born of God, and knoweth God. He that loveth not,
+knoweth not God, for <i>God is love</i>." As God is love, the exercise of
+that holy principle in the heart of the believer shows the impression of
+the divine image. "God is love, and he that dwelleth in love, dwelleth
+in God, and God in him." Hence the apostle John says, "We <i>know</i> that we
+have passed from death unto life, because we love the brethren." But, if
+this love is genuine, it will regulate the emotions of the heart, and
+its effects will be visible in the lives of those who possess it. The
+same apostle says, "By this we know that we love the children of God,
+when we love God and <i>keep his commandments</i>." So that in order to have
+certain evidence of our adoption into the blessed family, of which Jesus
+is the Elder <span class="pagenum noind"><a name="Page_241" id="Page_241">{241}</a></span>Brother, all the fruits of the Spirit must have grown up to
+some degree of maturity.</p>
+
+<p>From the foregoing remarks, we see the great importance of
+<i>self-examination</i>. We must have an intimate acquaintance with the
+operations of our own minds, to enable us to distinguish between the
+exercise of gracious affections and the selfish workings of our own
+hearts. And, unless we are in the constant habit of diligent inquiry
+into the character of our emotions, and the motives of our actions, this
+will be an exceedingly difficult matter. The Scriptures specify several
+objects for which this inquiry should be instituted:</p>
+
+<p>I. <i>To discover our sins, that we may come to Christ for pardon, and for
+grace to subdue them.</i> David prays, "Search me, O God, and know my
+heart; try me, and know my thoughts; and <i>see if there be any wicked way
+in me</i>, and lead me in the way everlasting." The prophet Jeremiah says,
+"Let us search and try our ways, and <i>turn again</i> unto the Lord." This
+examination should be a constant work. We should search into the motives
+of every action, and thoroughly examine every religious feeling, to
+know, if possible, whether it comes from the Spirit of God, or whether
+it is a fire of our own kindling. We must be cautious, however, lest, by
+diverting our attention from the truth, to examine the nature of the
+emotions produced by it, we should lose them altogether. This can better
+be determined afterward, by recalling to recollection these emotions,
+and the causes which produced them. If they were called forth by correct
+views of truth, and if they correspond in their nature with the
+descriptions of gracious affections contained in the Bible, we may
+safely conclude them to be genuine.</p>
+
+<p>But, as we are often under the necessity of acting without much
+deliberation; as we are so liable to neglect duty; and as every duty is
+marred by so much imperfection, it is not only proper, but highly
+necessary, that we should have stated seasons for retiring <span class="pagenum noind"><a name="Page_242" id="Page_242">{242}</a></span>into our
+closets, and calmly and deliberately reviewing our conduct, our
+religious exercises, and the prevailing state of our hearts, and
+comparing them with the Word of God. There are two very important
+reasons why this work should be performed at the close of every day. 1.
+If neglected for a longer period, we may forget both our actions and our
+motives. It will be very difficult for us afterwards to recall them, so
+as to subject them to a thorough examination. 2. There is a great
+propriety in closing up the accounts of every day. "Sufficient unto the
+day is the evil thereof." Every day will bring with it work enough for
+repentance. Again, when we lie down, we may awake in eternity. What then
+will become of those sins which we have laid by for the consideration of
+another day? Let us, then, never give sleep to our eyes till we have
+searched out every sin of the past day, and made fresh application to
+the blood of Christ for pardon. I know this is a very difficult work;
+but, by frequent practice, it will become less so. I have prepared
+several sets of questions, from which you may derive some aid in the
+performance of this duty. By sitting down in your closet, after
+finishing the duties of the day, and seriously and prayerfully engaging
+in this exercise, you may try your conduct and feelings by the rules
+laid down in the Word of God. You may thus bring to remembrance the
+exercises of your heart, as well as your actions; and be reminded of
+neglected duty, and of those great practical truths, which ought ever to
+be kept before your mind. You may bring up your sins, and set them in
+order before you; and discover your easily besetting sins. You may be
+led to exercise penitential sorrow of heart, and be driven anew to the
+cross of Christ for pardon, and for strength to subdue indwelling
+corruption. Whenever you discover that you have exercised any correct
+feeling, or that your conduct has in any respect been conformed to the
+word of God, acknowledge with gratitude his grace in it, and give him
+the glory. Wherein you find you have been deficient, confess your sin
+before <span class="pagenum noind"><a name="Page_243" id="Page_243">{243}</a></span>God, and apply afresh to the blood of Christ, which "cleanseth
+from all sin." But be cautious that you do not put your feelings of
+regret, your tears and sorrows, in the place of the great sacrifice.
+Remember that no degree of sorrow can atone for sin; and that only is
+<i>godly sorrow</i> which leads to the blood of Jesus. Any peace of
+conscience, obtained from any other source, must be false peace. It is
+<i>in believing</i>, only, that we can have <i>joy and peace</i>.</p>
+
+<p>You will find advantage from varying this exercise. When we frequently
+repeat anything in the same form, we are in danger of acquiring a
+careless habit, so that it will lose its effect. Sometimes take the ten
+commandments, and examine your actions and motives by them. And, in
+doing this, you will find great help from the explanation of the
+commandments contained in the Assembly's Shorter Catechism. This shows
+their spirituality, and brings them home to the heart. Again, you may
+take some portion of Scripture, which contains precepts for the
+regulation 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 conduct
+and motives with it, and see whether in all things you have manifested
+his spirit.</p>
+
+<p>But do not be satisfied till the exercise, however performed, has taken
+hold of the heart, and led to penitence for sin, and a sense of pardon
+through the blood of Christ, which accompanies true contrition; for "the
+Lord is nigh unto them that are of a broken heart; and saveth such as be
+of a contrite spirit."</p>
+
+<p>I have inserted several sets of questions for every day in the week,
+differing in length, to prevent monotony, and to accommodate those
+occasions when you have more or less time.</p>
+
+
+<h4>QUESTIONS FOR SATURDAY EVENING.</h4>
+
+<p>How was my heart improved by the last Sabbath? How have I since improved
+the impressions I then <span class="pagenum noind"><a name="Page_244" id="Page_244">{244}</a></span>received? What vows did I then make? How have I
+performed them? What progress have I made in the divine life? What
+conquests have I made by the grace of God over sin? What temptations
+have I encountered? What victories have I gained? What falls have I
+suffered? What lessons have I learned by them? What improvement have I
+made in divine knowledge? What good have I done? What was my frame of
+mind, on Monday, Tuesday, &amp;c. (specifying and considering each day by
+itself.) What meetings have I attended? How was my heart affected by
+them? What business have I done? Was it all performed to the glory of
+God? Do I now hail the approach of the Sabbath with delight? Or do I
+indulge a secret regret that my worldly schemes should be interrupted by
+this hallowed season of rest?</p>
+
+
+<h4>QUESTIONS FOR SABBATH EVENINGS.</h4>
+
+<p>Did I yesterday make all needful preparations for the holy Sabbath? What
+was my frame of mind, on retiring to rest, at the close of the week?
+When I awoke, on this holy morning, towards what were my first thoughts
+directed? How did I begin the day? What public or private duties have I
+neglected? What has been my general frame of mind this day? With what
+preparation did I go to the sanctuary? How were my thoughts occupied on
+the way? What were my feelings, on entering the house of God? What was
+my general frame of mind, while there? What my manner? Have I felt any
+sensible delight in the exercises of public worship? With what feelings
+did I join the devotional exercises of singing and prayer? In what
+character did I view the preacher? As whose message did I receive the
+word? For whom did I hear&mdash;for myself, or for others? Was the word mixed
+with faith? How much prayer did I mingle with hearing? What evidence
+have I that it was attended by the Holy Spirit to my heart I Did I
+indulge wandering thoughts, in any part of the <span class="pagenum noind"><a name="Page_245" id="Page_245">{245}</a></span>public services? How much
+progress have I made, in overcoming these heart-wanderings? How were my
+thoughts occupied on my return from public worship? [With what
+preparation did I go to the Sabbath-school? When I went before my class,
+what were my feelings in regard to their souls, and my own
+responsibility? How was my own heart affected with the truths contained
+in the lesson? What direct efforts have I made for their conversion?
+What general efforts to impress their minds with the truth? What prayers
+have I offered in their behalf? What have been my motives for desiring
+their conversion?] How much time have I spent this day in my closet?
+What have been my feelings in prayer? What in reading God's word? What
+in meditation? Have I felt and acknowledged my dependence upon the Holy
+Spirit for every right exercise of heart? What discoveries have I had
+of my own guilt and helplessness, and my need of a Saviour? How has
+Jesus appeared to me? What communion have I enjoyed with God? How have I
+felt, in view of my sins, and of God's goodness to me? What have been my
+feelings, on coming anew to the cross of Christ? Have I, at any time
+this day, indulged vain or worldly thoughts? Have I sought my own ease
+or pleasure? Have I engaged in worldly or unprofitable conversation? Do
+I now feel my soul refreshed, and my strength renewed, for the Christian
+warfare?</p>
+
+
+<h4>QUESTIONS TO BE USED IN SELF-EXAMINATION AT THE CLOSE OF EVERY DAY IN
+THE WEEK.</h4>
+
+
+<h4>I.</h4>
+
+<p class="center noind"><i>To be used when time is very limited.</i></p>
+
+<p>With what feelings did I compose myself to sleep last night? How were my
+thoughts employed during the wakeful hours of the night? What were my
+feelings on awaking? How did I begin the day? With what feelings and
+spirit have I engaged in the <span class="pagenum noind"><a name="Page_246" id="Page_246">{246}</a></span>various devotions of the day? How have I
+enjoyed my hours of leisure? How have I performed the business of the
+day? What has been the spirit of my intercourse with others? What errors
+or what sins have I committed, in thought, word, or deed? What spiritual
+affections have I experienced, and what has been their effect upon me
+since? Have I made any <i>progress</i> in the Christian race?</p>
+
+
+<h4>II.</h4>
+
+<p class="center noind"><i>To be used on ordinary occasions.</i></p>
+
+<p>With what frame of spirit did I close the last day? Upon what were my
+thoughts occupied during the wakeful hours of the night? What were my
+first emotions, as I awoke this morning? How did I begin the day? What
+communion have I held with God, in secret, this day? For whom have I
+lived? What has been my frame of spirit, while engaged in the
+employments of the day? What tempers have I exercised, in my intercourse
+with others? What temptations have I encountered? What has been the
+result? What conflicts have I had with my own corruptions? What progress
+have I made in subduing them? What trials have I experienced? How have I
+borne them? Have I felt my dependence upon God for everything? Have I
+indulged undue anxiety about the affairs of this world? Have I murmured
+at the dispensations of Providence? Have I indulged self-complacency or
+self-seeking? What views have I had of myself? How did they affect me?
+What discoveries have I made of the divine character? How have I been
+affected by them? Have I felt any longing desires after conformity to
+the divine image? How has my heart been affected with my short-comings
+in obedience and duty? Has this driven me to Christ? Have I found pardon
+and peace in him? What sense of the divine presence have I maintained
+through the day? What spirit of prayer have I exercised <span class="pagenum noind"><a name="Page_247" id="Page_247">{247}</a></span>this day? What
+has been the burden of my petitions? Why have I desired these things?
+How constant and how strong have been these desires? How often and how
+fervently have I carried them to the throne of grace? How have I felt in
+regard to the interests of Zion, the salvation of souls, and the glory
+of God? How have I felt towards my Christian brethren? Have I spoken
+evil of any, or listened with complacency to evil speaking? Have I
+exercised harshness, or an unforgiving temper, towards any? What have I
+done for the glory of God, or the good of my fellow-creatures? Have I
+watched over my heart, my tongue, and my actions? Have I maintained
+spirituality of mind through the day?</p>
+
+
+<h4>III.</h4>
+
+<p class="center noind"><i>Dr. Doddridge's Questions.</i></p>
+
+<p>"Did I awake as with God this morning, and rise with a grateful sense of
+his goodness? How were the secret devotions of the morning performed?
+Did I offer my solemn praises, and renew the dedication of myself to
+God, with becoming attention and suitable affections? Did I lay my
+scheme for the business of the day wisely and well? How did I read
+the Scriptures, or any other devotional or practical piece which I
+afterwards found it convenient to review? Did it do my heart good, or
+was it a mere amusement? How have the other stated devotions of the day
+been attended, whether in the family or in public? Have I pursued the
+common business of the day with diligence and spirituality, doing
+everything in season, and with all convenient despatch, and as 'unto the
+Lord?' Col. 3:23. What time have I lost this day, in the morning, or the
+forenoon&mdash;in the afternoon, or the evening? (for these divisions will
+assist your recollection;) and what has occasioned the loss of it? With
+what temper, and under what regulations, have the recreations of this
+day been pursued? <span class="pagenum noind"><a name="Page_248" id="Page_248">{248}</a></span>Have I seen the hand of God in my mercies, health,
+cheerfulness, food, clothing, books, preservation in journeys, success
+of business, conversation, and kindness of friends, &amp;c.? Have I seen it
+in afflictions, and particularly in little things, which had a tendency
+to vex and disquiet me? Have I received my comforts thankfully, and my
+afflictions submissively? How have I guarded against the temptations of
+the day, particularly against this or that temptation, which I foresaw
+in the morning? Have I maintained a dependence on divine influence? Have
+I 'lived by faith on the Son of God,' (Gal. 2:20,) and regarded Christ
+this day as my teacher and governor, my atonement and intercessor, my
+example and guardian, my strength and forerunner? Have I been looking
+forward to death and eternity this day, and considered myself as a
+probationer for heaven, and, through grace, an expectant of it? Have I
+governed my thoughts well, especially in such or such an interval of
+solitude? How was my subject of thought this day chosen, and how was it
+regarded? Have I governed my discourses well, in such and such company?
+Did I say nothing passionate, mischievous, slanderous, imprudent,
+impertinent? Has my heart this day been full of love to God, and to all
+mankind? and have I sought, and found, and improved, opportunities of
+doing and getting good? With what attention and improvement have I read
+the Scriptures this evening? How was self-examination performed the last
+night? and how have I profited this day by any remarks I then made on
+former negligences and mistakes? With what temper did I then lie down
+and compose myself to sleep?"</p>
+
+
+<h4>IV.</h4>
+
+<p class="center noind"><i>To be used when you have more time than usual.</i></p>
+
+<p>Did I last night compose myself to sleep with a sweet sense of the
+divine presence? Did I meditate <span class="pagenum noind"><a name="Page_249" id="Page_249">{249}</a></span>upon divine things in the wakeful hours
+of the night? When I awoke this morning, did my heart rise up with
+gratitude to my merciful Preserver? Did I remember that I am indebted
+for life, and health, and every enjoyment, to the sufferings and death
+of my dear Redeemer? Did I renewedly consecrate my spared life to his
+service? And have I lived this day for God, and not for myself? Have I
+denied self, whenever it has come between me and duty? Have I indulged a
+self-seeking spirit? Have I refused to make any personal sacrifice,
+whereby I might glorify God, or do good to others? Has my heart been
+affected with any discoveries of the infinite loveliness of the divine
+perfections? Have I had a view of the exceeding sinfulness of sin, and
+the corruptions of my own heart in particular? Has this driven me from
+resting upon anything in myself, to put my trust alone in Christ? Have I
+felt any longing desires after conformity to the divine image? Have I
+felt any delight in the law of God? Has my heart been grieved to see
+that I fall so far short of keeping it? Has my soul been filled with joy
+and peace in believing in Christ? Have I felt a lively sense of the
+divine presence continually? Have I maintained a cheerful, serene, and
+peaceful temper of heart?</p>
+
+<p>Have I studied the word of God with an earnest desire to know present
+duty? Have I neglected or delayed to perform any duty when it has been
+made known? Have I felt that God was speaking <i>to me</i> through his word?
+Have I sought the aid of the Holy Spirit? Have I read God's word with a
+prayerful spirit? Have I read it with self-application? Have I felt any
+sensible delight while reading it?</p>
+
+<p>Have I spent any time in heavenly meditation? Was this exercise
+performed in a prayerful spirit? Did the truth I was contemplating
+deeply affect my own heart? Have my thoughts been habitually directed
+towards heavenly things?</p>
+
+<p>Have I observed my regular seasons of prayer? Has my frame of spirit
+been, lively, and my thoughts <span class="pagenum noind"><a name="Page_250" id="Page_250">{250}</a></span>collected, in this exercise? Have I felt
+my dependence upon the Spirit of God? Have I earnestly and sincerely
+desired the things for which I have asked? Have I desired them for the
+glory of God, or for the gratification of myself? Have I <i>laid hold</i> of
+the promises of God? Have I maintained a constant spirit of prayer? Have
+I sent up frequent ejaculations to God? In all my approaches to the
+throne of grace, have I come with a suitable preparation of heart? Has a
+sense of the divine presence filled me with holy awe and reverence? Has
+my heart been drawn out to God with filial affection and humble
+confidence, through Jesus the Mediator? Have I felt my need? Have I
+humbled myself low before God? Have I not regarded iniquity in my heart?
+Have I felt an humble submission to the will of God?</p>
+
+<p>Have I watched over my heart continually, against the temptations of
+Satan? Have I indulged wandering thoughts, during any of the devotional
+exercises of the closet? Have I watched over my fancy, and kept under my
+imagination? or have I suffered it to wander without control?</p>
+
+<p>Have I exercised a proper control over all my appetites, desires, and
+passions? Have I used all diligence to improve my mind, that I might be
+capable of doing more for the glory of God, and the good of my
+fellow-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 I
+employed every moment of the past day in the most profitable manner?
+Have I felt the pressure of present obligation?</p>
+
+<p>Have I neglected any opportunity of doing good, either to the souls or
+bodies of others? Have I been modest, unobtrusive, and courteous, in all
+I 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 these
+duties in a spirit of prayer?</p>
+
+<p>Have I glorified God in my dress? Have I been influenced, in this
+respect, by the pride of appearance? Have I wasted any time at the
+toilet?</p>
+
+<p><span class="pagenum noind"><a name="Page_251" id="Page_251">{251}</a></span>Have I felt any emotions of love for Christians? Has this love arisen
+from the image of Christ manifest in them; or from their friendship for
+me, and the comfort I have enjoyed in their society? Have I refused to
+make personal sacrifices for their benefit? Have I felt any love for the
+souls of sinners? What has this led me to do for their conversion? Have
+I exercised any feelings of compassion for the needy? What has this led
+me to do for them?</p>
+
+<p>Have I manifested a morose, sour, and jealous disposition towards
+others? Have I been easily provoked? Have I been irritated with the
+slightest offences or crosses of my will? Have I indulged an angry,
+fretful, peevish temper? Have I spoken evil of any, or listened with
+complacency to evil-speaking? Do I now harbor ill-will towards any being
+on earth? In all my intercourse with others, have I manifested a
+softness and mildness of manner, and a kind and tender tone of feeling?
+Or have I indulged in harshness and severity, pride and arrogance? Have
+I exercised forbearance towards the faults of others? Have I from my
+heart forgiven them? Have I esteemed myself better than others? Have I
+felt the secret workings of spiritual pride? Have I engaged in trifling
+and vain conversation, or in any other manner conformed to the spirit of
+the world? Have I maintained Christian sincerity in all things? When in
+company, have I improved every opportunity of giving a profitable
+direction to conversation? Have I improved every opportunity to warn
+impenitent sinners? Have I gone into company, without first visiting my
+closet? 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?</p>
+
+<p>II. <i>Another object of self-examination may be, to ascertain the reason
+why the Lord does not answer our prayers.</i> This reason may generally be
+found in ourselves. I know of but two exceptions. One is, when the thing
+we ask is not agreeable to the will of God. The other is, when the Lord
+delays to answer our <span class="pagenum noind"><a name="Page_252" id="Page_252">{252}</a></span>prayers for the trial of our faith. The obstacles
+which exist in ourselves, to prevent him from granting our requests, are
+generally some of the following:&mdash;1. We may be living in the practice of
+some sin, or the neglect of some duty. "If I regard iniquity in my
+heart," says the Psalmist, "the Lord will not hear me." "He that turneth
+away his ear from hearing the law, even his prayer shall be
+abomination." We may weep day and night, on our knees, before God, all
+our lives; yet if we are living in the habitual neglect of duty, or if
+any sin cleaves to us, for which we have not exercised repentance, and
+faith 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; <i>but the proud he knoweth afar
+off</i>;" "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 humble
+himself shall be exalted." Hence, if our hearts are proud, and we refuse
+to 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, but
+that 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 we
+ask with such motives, we have no right to expect that God will hear our
+prayers. 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 <i>let not that man think that he
+shall receive</i> anything of the Lord." "Without faith, it is impossible
+to please God." 5. We may be exercising an unforgiving-temper; and, if
+so, the Lord has declared that he will not hear our prayers. Mark 11:25,
+26. Mat. 18:35.</p>
+
+<p>When, therefore, you have been for some time praying for any particular
+object without receiving an <span class="pagenum noind"><a name="Page_253" id="Page_253">{253}</a></span>answer, carefully examine yourself, with
+reference to these points; and wherein you find yourself deficient,
+endeavor, in the strength of Christ, immediately to reform. If your
+circumstances will permit, set apart a day of fasting and prayer for
+this object. And, if the answer is still delayed, repeat the
+examination, until you are certain that you have complied with all the
+conditions of the promises.</p>
+
+
+<p>III. <i>Another object of self-examination is, to ascertain the cause of
+afflictions, whether spiritual or temporal.</i> If the Lord sends distress
+upon us, or hides from us the light of his countenance, he has some good
+reason for it. By reading the book of Haggai, you will discover the
+principles upon which God deals with his people. If, therefore, the work
+of your hands does not prosper, or, if the Lord has withdrawn from you
+his special presence, be sure that something is wrong; it is time for
+you to "consider your ways." In this book the Lord informs the Jews of
+the cause of their poverty and distress. They had not built the house of
+God. He also tells them that the silver and the gold are his; and that
+he will bless them as soon as they do their duty. We are as dependent
+upon God's blessing now as his people were then. If we withhold from him
+what he requires of us for advancing the interests of his kingdom, can
+we expect temporal prosperity? If we refuse to do our duty, can we
+expect his presence? These, then, should be the subjects of inquiry,
+under such circumstances. In such cases, also, it may be very proper to
+observe a day of fasting and prayer.</p>
+
+
+<p>IV. <i>Another object of self-examination is, to know whether we are
+Christians.</i> "Examine yourselves whether ye be in the faith." This is a
+very important inquiry. It is intimately connected with every other, and
+should enter more or less into all. In order to prosecute this inquiry,
+you must make yourself thoroughly acquainted with the evidences of
+Christian character. These are clearly exhibited in the holy Scriptures.
+Study the Bible diligently for this purpose; <span class="pagenum noind"><a name="Page_254" id="Page_254">{254}</a></span>and, wherever you discover
+a mark of Christian character, inquire whether you possess it. You may
+also find benefit from the writings of men of great personal experience,
+who have had much opportunity of observing the effects of true and false
+religion. In particular, I would recommend to you the careful study of
+President Edwards' Treatise on Religious Affections. He was a man of
+great piety, who had attained to the <i>full assurance of hope</i>. He had
+also passed through a number of revivals of religion. The work of which
+I speak contains a scriptural view of the evidences of the new birth;
+and also points out, with great clearness and discrimination, the marks
+of false religion. He distinguishes between those things which may be
+common both to true and false religion, and those which are the certain
+marks of true conversion.</p>
+
+<p>Self-examination, for this object, should be habitual. In reading the
+Bible, in meditation, in hearing the word, wherever you see an evidence
+of Christian character, inquire whether you possess it. But this is not
+sufficient. You ought frequently to set apart seasons for the solemn and
+prayerful consideration of the important question,&mdash;"<i>Am I a
+Christian</i>?" A portion of the Sabbath may be very properly spent in this
+way. You should enter upon this work with the solemnities of the
+judgment-day before you. The Scriptures furnish abundant matter for
+self-examination. Bring the exercises of your heart, and the conduct of
+your life, to this unerring standard. You will also find much assistance
+in this exercise by the use of the following tracts, published by the
+American Tract Society:&mdash;No. 21, entitled "A Closet Companion;" No. 146,
+entitled "Helps to Self-Examination;" and No. 165, entitled "True and
+False Conversions Distinguished;" and likewise from a little work
+entitled "Are you a Christian?" by Rev. Hubbard Winslow. You have also
+probably noticed several chapters in Doddridge's Rise and Progress,
+admirably adapted to this object. I mention these, <span class="pagenum noind"><a name="Page_255" id="Page_255">{255}</a></span>because it is
+advantageous frequently to vary the exercise. The subject of true and
+false conversion is continually undergoing discussion; and those who
+feel truly anxious to know the foundations upon which they rest will not
+fail to avail themselves of every approved treatise on the subject. But,
+above all, study the Bible diligently and prayerfully, for the purpose
+of ascertaining the genuine marks of saving grace; take time to perform
+the work of self-examination thoroughly, bringing to your aid all the
+information you can obtain from these sources&mdash;varying the exercise, at
+different times, that it may not become superficial and formal.</p>
+
+<p>I have also prepared some questions for this purpose, which you will
+find below. In these questions, I have not aimed at covering the whole
+ground of Christian experience, so much as to bring before the mind, in
+connection, some of the most prominent passages of Scripture relating to
+the evidences of Christian character. Nor have I taken particular pains
+to prevent the questions from involving each other; as we may detect our
+deficiencies on the same points the more readily by having them held up
+in a variety of views. The chief design of these questions will be lost,
+if you do not examine the passages of Scripture referred to. Some of the
+traits of character here presented may not be certain evidence of piety;
+while, in other cases, a person may be a Christian while possessing the
+graces mentioned in a much less <i>degree</i> than they are here represented.
+It is not necessary, where time is limited, to go through the whole of
+these questions at once; and probably in most cases it will be found
+more edifying to take up a portion of them at a time.</p>
+
+
+<h4><span class="smcap">Am I a Christian</span>?</h4>
+
+<p>1. <i>Let me examine as to my views of Sin.</i> Have I beheld sin with an
+abhorrence far greater than the delight it ever gave me? Has that
+abhorrence arisen <span class="pagenum noind"><a name="Page_256" id="Page_256">{256}</a></span>from an apprehension of the evil consequences to which
+it has exposed me, or of its odious nature, and its exceeding sinfulness
+as committed against God? Ps. 51:4. Isa. 1:2-4. Have I had a full
+apprehension of my own exceeding sinfulness? Ps. 51:4. Isa. 1:5, 6. Eph.
+2:1-3. Have I felt my sins to be an insupportable burden? Ps. 38:2-7.
+Have I ceased attempting to justify myself? Job 40:4. Luke 18:11-14.
+Have I utterly despaired of all help from myself? Rom. 3:20. Have I
+abandoned all attempts to establish my own righteousness, by resolutions
+of amendment and future obedience? Rom. 9:32. 10:3. Have I exercised
+sincere and heartfelt sorrow on account of my sins? Ps. 38:17, 18. Has
+this been the sorrow of the world which worketh death? 2 Cor. 7:10, l.c.
+2 Sam. 17:23. Matt. 27:3-5. Acts 8:24. Or has it been godly sorrow,
+which worketh repentance not to be repented of? 2 Cor. 7:9-11. Has my
+heart been broken, contrite, and humble, under a sense of my sins
+against God? Ps. 34:18. 51:17. Isa. 57:15. Has this sense of sin emptied
+me of myself, and begotten a deep poverty of spirit? Isa. 66:2. Matt.
+5:3. Has it led me to feel my unworthiness of God's favor? Gen. 32:10.
+Luke 15:19. 18:13, 14. Have I been filled with shame and self-loathing,
+on account of the exceeding greatness of my sin, considered under a view
+of the infinite purity and awful majesty of the great Jehovah, against
+whom it has been committed? Ezra 9:6. Job 42:1-6. Jer. 31:19. Ezek.
+16:63.</p>
+
+<p>2. <i>As to my views of the government of God.</i> Do I acquiesce in the
+government of God as a most wise, most just, and most righteous
+government? Rev. 15:3, 4. Do I cordially, cheerfully, and without
+reserve, yield myself, as a moral and accountable being, to the
+authority of God, as the moral Governor of the universe? Rom. 6:13.
+12:1. Do I feel no reserve in my heart, making first the condition that
+I may be saved? Do I humbly acquiesce in the justice of God, in the
+eternal punishment of the wicked? Do I include <span class="pagenum noind"><a name="Page_257" id="Page_257">{257}</a></span>myself in this, thereby
+"accepting the punishment of my sin"? Levit. 26:40, 41. Am I sure that
+this feeling is not produced by the secret consciousness that it is an
+evidence of a gracious state? Jer. 17:9. If all hope of salvation were
+suddenly taken away from me, would my heart still acquiesce in the
+justice of the sentence of condemnation?</p>
+
+<p>3. <i>As to my faith in Christ.</i> Have I ceased from my own works, and, as
+a heavy-laden sinner, come to Christ for rest? Heb. 4:10. Matt. 11:28.
+Have I seen him to be, in all respects, a complete Saviour, just such as
+my ruined and lost condition requires? 1 Cor. 1:30. Gal. 3:13. 4:3-5.
+Col. 1:19. 2:3, 10. Have I heartily given up all for him? Matt. 10:37.
+Luke 14:26, 33. Phil. 3:7-10. Have I cheerfully taken up my cross and
+followed 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 God
+with my body and spirit which are his? 1 Cor. 6:20. 10:31. Have I
+through him become dead to sin, but alive to God? Rom. 6:11. Have I
+crucified the flesh, with its affections and lusts? Gal. 5:24. Have I
+become 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 I
+utterly despaired of acceptance with God in any other way than by the
+mediation of Christ? Acts 4:12. Heb. 10:26, 27. Have I cordially sought
+reconciliation with God through the blood of Jesus? Col. 1:20-22. Does
+my hope of salvation rest solely and alone in the righteousness and
+atonement of the Lord Jesus Christ? Rom. 3:22-26. Do I receive him as my
+<i>Prophet</i>, submitting my will entirely to the teachings of his word and
+Spirit? Deut. 18:15. Heb. 1:1, 2. 2:1-3. Do I receive him in his office
+of <i>Priest</i>, trusting in the atonement he has made, and committing my
+case to him, that he may intercede for me, before the offended Majesty
+of heaven? Heb. 4:14, 15. 7:26, <span class="pagenum noind"><a name="Page_258" id="Page_258">{258}</a></span>8:1, 9:11, 12, 24, 25. With humble
+confidence 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 <i>King</i>? Ps.
+2:6. 45:1. Isa. 9:6, l.c. Acts 5:31. Do I yield my heart unreservedly to
+his authority, making it my constant aim to bring into captivity every
+thought and action to the obedience of Christ? Matt. 11:29, 30. John
+15:14. Rom. 6:16. 2 Cor. 10:5. Whenever I fall into sin, do I seek to
+ease my conscience by reformation and forgetfulness, or do I apply
+afresh to Christ, as the only propitiation for sin? 1 John 2:1, 2. Do I
+find peace of conscience and spiritual joy in believing in Jesus? Rom.
+5:1. 8:1. 14:17. 15:13. 1 Pet. 1:8. Am I united to Christ as the living
+branch is to the vine? John 15:1. Do I look to my union with him, as the
+branch to the vine, for spiritual nourishment, strength and life? John
+15:4. Phil. 2:12, 13. Heb. 13:21. Do I realize the danger of
+<i>self-confidence</i>? Prov. 28:26. Mark 14:29-31, 68-71. Rom. 11:20. 1 Cor.
+10:12. Do I realize to what my union with Christ entitles me? Rom. 8:17.
+In view of this union, do I feel a filial spirit of adoption towards God
+as <i>my father</i>? Ps. 103:13, 14. Rom. 8:15, 16. Gal. 4:4-7. 1 John 3:1,
+2. Does this union with Christ lead me to feel a union of spirit with
+all his disciples? John 17:21. 1 Cor. 12:12-29. What sympathy does this
+lead me to exercise towards them? Rom. 12:15. 1 Cor. 12:26. 1 John 3:17.
+Is Christ precious to my soul? 1 Pet. 2:7, f.c. Do I see a moral beauty
+and excellence in him above all created intelligences? Ps. 45:1, 2. Ca.
+5:9-15. John 1:14. Col. 2:3, 9. Heb. 1:3. How am I affected with the
+contemplation of his sufferings for the salvation of my soul? 2 Cor.
+5:14, 15.</p>
+
+<p>4. <i>As to my love to God.</i> Do I take God for my supreme and eternal
+portion? Ps. 16:1-11. 73:25, 26. 119:57. Lam. 3:21. Is he the object of
+my highest love? Mark 12:30. Am I willing to relinquish whatever comes
+in competition with him as <span class="pagenum noind"><a name="Page_259" id="Page_259">{259}</a></span>an object of my affection? Mark 10:37-39. Do
+I 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 his
+countenance, can I enjoy any other good? Job 29:2-5. Ps. 38:1-10. Do I
+experience any ardent longings after his spiritual presence with my
+soul? Ps. 42:1, 2. 61:1, 2. Do I feel any earnest desires after
+conformity 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 law
+disregarded? Ps. 119:136, 158. Do I make his will the rule of my life? 1
+John 5:3. Do I earnestly strive to bring my heart and life into complete
+conformity to his will? Phil. 3:7-14. Do I love his word? Ps. 19:7-11.
+119:11, 16, 82, 162, 172. Do I find delight in meditating upon it? Ps.
+1:2. 119:148. Do I delight in the ordinances of his house? Ps. 26:8.
+36:8. 122:1. 84:10. Do I delight in the Sabbath, anticipating its return
+with desire, hailing it with joy, and engaging in its duties with sweet
+satisfaction; Isa. 58:13, 14. Do I delight in secret communion with God,
+in prayer and praise? Ps. 5:2, 3. 55:16, 17. 88:13. 116:2. 138:1, 2.
+146:1, 2. 147:1. 148. Do I love the children of God, as bearing his
+image? 1 John 4:20. 5:1. Is my soul ever moved with sweet emotion in
+contemplating the infinite <i>moral</i> perfections of God? Ps. 30:4. 96:9.
+Do I delight also in his natural perfections, as appertaining to the
+Supreme Ruler of the universe? Ps. 96:1-13. 97:1-12. Do I feel this
+delight in his character, independent of the idea that he is my friend?
+Hab. 3:17, 18. Am I sure that even this emotion is not produced by the
+<span class="pagenum noind"><a name="Page_260" id="Page_260">{260}</a></span>secret thought that the exercise of it is an evidence of my being his
+friend?</p>
+
+<p>5. <i>As to my Christian character in general.</i> Do I realize my dependence
+upon the Holy Spirit for every right feeling and action? John 14:16, 17.
+Rom. 8:9, 13, 14. Isa. 26, 12. Are the fruits of the Spirit manifest in
+my heart and life? Gal. 5:22-24. Have I mortified my members which are
+upon the earth, and put off the works of the flesh? Gal. 5:19-21. Col.
+3:5, 8. Have I put on the new man, which is renewed in knowledge, after
+the image of him that created him? Col. 3:10. Do I manifest my love to
+my brethren by a readiness to make sacrifices of personal feeling,
+interest, and enjoyment, to promote their welfare and happiness? 1 John
+3:14-17. Do I manifest my love for all mankind, by doing good to all as
+I have opportunity? Do I feel an unalterable desire for the conversion
+of their souls? Rom. 9:1, 2. Am I willing to make personal efforts and
+sacrifices to promote this object? Do I heartily and earnestly offer the
+prayer,&mdash;"Thy kingdom come," doing and giving all in my power to promote
+it? Is the same mind in me, in these respects, that was in Christ Jesus?
+Phil. 2:4-8. Rom. 15:2, 3. Do I truly feel that it is more blessed to
+give than to receive? Acts 20:35 Do I strive, as much as in me lies, to
+live in peace with all, and to promote peace among all men? Ps. 34:14.
+Matt. 5:9. Rom. 12:18. 2 Cor. 13:11. Heb. 12:14. James 3:17. Do I seek
+the peace of Zion, avoiding every unnecessary offence, and even
+sacrificing my own feelings for the sake of the peace of the church? Ps.
+122:6. Rom. 14:19-21. 1 Cor. 7:15. 8:13. 14:33. Eph. 4:3. 1 Thess. 5:13.
+Am I long-suffering and patient under injurious treatment? 1 Cor. 13:4,
+7. Do 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 I
+put away all envy and jealousy from my bosom&mdash;not seeking occasion of
+offence by putting the worst construction upon the conduct of
+others&mdash;not expecting great things for myself, <span class="pagenum noind"><a name="Page_261" id="Page_261">{261}</a></span>and not being displeased
+when I am passed by with apparent neglect? Rom. 12:16. 1 Cor. 13:4, 5,
+7. Jer. 45:5. Eph. 4:2. Col. 3:12. Do I not think of myself more highly
+than I ought to think? Rom. 12:3, 16. Do I in lowliness of mind esteem
+others 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 of
+my 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 <i>meekness</i>,
+not being easily provoked to the indulgence of resentful feelings? 1
+Cor. 13:5. Have I put away from me all bitterness, and wrath, and anger,
+and clamor, and <i>evil-speaking</i>, with all malice, not rendering evil for
+evil, nor railing for railing? Eph. 4:31. 1 Pet. 3:9. Do I love my
+enemies, bless them that curse me, and seek the good of those who strive
+to injure me? Matt. 5:44. Rom. 12:14, 20. Do I recognize the hand of God
+in the daily blessings of this life? James 1:17. Do I likewise recognize
+his hand in the little perplexities and trials of every-day life? Do all
+my trials subdue and chasten my spirit, working in me patience,
+experience, and hope? Rom. 5:3, 4. Heb. 13:6-11. Am I content with such
+things as the Lord gives me, day by day, not taking anxious thought for
+the morrow, nor disquieting myself for the future? Matt. 6:25-34. Phil.
+4:11. 1 Tim. 6:8. Heb. 13:5. Does my faith lead me to look at the things
+that are unseen, and set my affections on things above, and not on
+things on the earth? 2 Cor. 4:16-18. Col. 3:1, 2.</p>
+
+<p class="center">&nbsp;</p>
+
+<p>Remember, this is a fearful question. Your all is at stake upon it. But,
+if at any time you come to the deliberate conclusion that you are
+resting upon a false hope, give it up: but do not abandon yourself <span class="pagenum noind"><a name="Page_262" id="Page_262">{262}</a></span>to
+despair. Go immediately to the cross of Christ. Give up your heart to
+him, as though you had never come before. There is no other way. This is
+the only refuge, and Jesus never sent a soul empty away. "Him that
+cometh to me, I will in no wise cast out." Persevere, even though you
+find scarce evidence enough to give a faint glimmering of hope.
+Continually renew your repentance and faith in Christ. Diligence in
+self-examination may be a means of growth in grace: and if you are
+really a child of God, your evidences will increase and brighten, till
+you will be able to indulge "a good hope through grace." "For, in due
+time, we shall reap, if we faint not."</p>
+
+<p>V. <i>Another object of self-examination is, to ascertain whether we are
+prepared to approach the Lord's table.</i> But let a man examine himself,
+and so let him "eat of that bread, and drink of that cup." Here the duty
+of self-examination, before partaking of the Lord's Supper, is evidently
+taught. And, in the next verse, we are told what is requisite to enable
+us to partake of this ordinance in an acceptable manner. It is, that we
+have faith in lively exercise to discern the Lord's body. A backslider
+in heart, even though a real Christian, is not prepared to partake of
+this spiritual feast, without renewing his repentance and faith. In this
+examination, two subjects of inquiry present themselves: 1. "Am I a
+Christian?" 2. "Am I growing in grace?" In regard to the first of these
+inquiries, enough has already been said. To answer the second, you will
+need consider,&mdash;1. Whether you were living in the exercise of gracious
+affections at the last communion. 2. Whether you have since made any
+progress in the divine life. To aid you in these inquiries, I have
+prepared the following questions, which may be varied according to
+circumstances:</p>
+
+<p>The last time I partook of this ordinance, did I meet the Lord at his
+table, and receive a refreshing from his presence? Did I there renew my
+covenant vows? Have I kept my vows? Have I since lived <span class="pagenum noind"><a name="Page_263" id="Page_263">{263}</a></span>not unto myself,
+but unto God? Have I enjoyed more of the presence of God? Have I lived a
+life of faith and prayer? Have I been daily to the cross of Christ for
+pardon and strength? Have I maintained continually a deep and lively
+sense of divine things? Have I lived a life of self-denial? Have I
+obtained any conquests over indwelling sin? Have I made any progress in
+subduing the unholy tempers of my heart? Has my will been brought more
+entirely to bow to the will of God, so that I have no will of my own?
+Has my love increased? Do I feel more delight in contemplating the
+divine character, in reading his word, in prayer, in the ordinances of
+his house, &amp;c.? Do I feel more intense longings of soul after conformity
+to his image? Have I any deeper sense of the exceeding sinfulness of
+sin? Do my own sins in particular appear more aggravated? Do I think
+less of myself? Does a sense of my own vileness and unworthiness humble
+me low before God? Does this lead me to see my need of just such a
+Saviour as Jesus? Am I now disposed to cast my all upon him? Has my love
+for Christians increased? Do I feel any more compassion for dying
+sinners? Has this led me to do more for their conversion? Have I
+abounded more in every good word and work? Have the fruits of the Spirit
+increased in my heart and life? Have I been more faithful in all the
+relations of life? Do I perceive any growing deadness to the world? Does
+my relish for spiritual things increase, while my taste for earthly
+delights diminishes? Do I see more and more my own weakness, and feel a
+more steady dependence upon Christ? Do I feel increasing spirituality in
+religious duties? Do I feel increasing tenderness of conscience, and
+maintain more watchfulness against sin? Do I feel greater concern for
+the prosperity of the church and the conversion of the world? Am I
+becoming more meek and gentle in spirit, less censorious, and less
+disposed to resent injuries? Am I more ready to receive reproof from
+others, without anger or hardness of feeling?</p>
+
+<p><span class="pagenum noind"><a name="Page_264" id="Page_264">{264}</a></span>If you have time to keep a journal, you may find some advantage from
+reviewing it on such occasions. It will aid your memory, and help you to
+give your past life a more thorough examination. You will thereby be the
+better able to judge whether you are making progress. However, this is a
+dangerous experiment, as it is difficult to divest ourselves of the idea
+that we are writing for the perusal of others; and this furnishes many
+temptations. But, however unfit this examination may find you, do not
+let Satan tempt you to stay away from the Lord's table. It is your duty
+to commemorate his dying love. It is your duty also to do it with a
+suitable preparation of heart. Both these duties you will neglect by
+staying away. In doing so, you cannot expect God's blessing. But set
+immediately about the work of repentance. Come to the cross of Christ,
+and renew your application to his pardoning blood. Give yourself away to
+God anew, and renew your covenant with him. In doing this, he will bless
+your soul; and the Lord's table will be a season of refreshing. But if
+this repentance and preparation be heartfelt and sincere, its fruits
+will be seen in your subsequent life.</p>
+
+
+<h4>CONCLUSION.</h4>
+
+<p>I have now completed my intended series of letters. I have endeavored to
+present the Christian character, and the duties required of the
+followers of Christ, in the light of God's word. I know, however, that I
+have done it with much imperfection. But, do not rest with the mere
+mechanical performance of the duties here recommended. Do not engage in
+any of them with the hope of meriting God's favor. Use them only as the
+means of promoting your spiritual progress; depending on the Holy
+Spirit, through the blood and merits of Christ, to sanctify your heart.
+For it is very possible for you to observe all these things, and yet
+deceive yourself. Remember that true religion is a deep work of grace in
+the heart, <span class="pagenum noind"><a name="Page_265" id="Page_265">{265}</a></span>changing the bent and inclination of the soul, and giving a
+new direction to all its faculties. O may you so live that Jesus shall
+say to you, as to the church at Thyatira, "I know thy works, and
+charity, and service, and faith, and thy patience, and thy works and
+<span class="smcap">the last to be more than the first</span>." Take also his exhortation
+to the church at Smyrna: "BE THOU FAITHFUL UNTO DEATH, AND I WILL GIVE
+THEE A CROWN OF LIFE."</p>
+
+<p class="sig">Your affectionate Brother.</p>
+
+<!-- Page 266 -->
+
+<hr style="width: 30%;" />
+
+<p><span class="pagenum noind"><a name="Page_267" id="Page_267">{267}</a></span></p>
+
+<h2>APPENDIX.</h2>
+
+
+<h3 class="biggap">COURSE OF READING.</h3>
+
+
+<h4>I. <span class="smcap">History</span>.</h4>
+
+<p>1. <i>Sacred and Ecclesiastical History.</i>&mdash;Josephus' Works; Millar's
+History of the Church; Jahn's Hebrew Commonwealth, Mosheim's
+Ecclesiastical History; Milner's Church History; Scott's Continuation of
+Milner; Life of Knox; Gilpin's Lives of the Reformers; Fuller's and
+Warner's Ecclesiastical History of England; Millar's Propagation of
+Christianity; Gillies' Historical Collections; Jones' Church History;
+Mather's Magnalia; Neale's History of the Puritans; Wisner's History of
+the Old South Church, Boston; Bogue and Bennett's History of the
+Dissenters; Benedict's History of the Baptists; Life of Wesley; History
+of Methodism; Life of Whitefield; Millar's Life of Dr. Rodgers; Crantz's
+Ancient and Modern History of the Church of the United Brethren;
+Crantz's History of the Mission in Greenland; Loskiel's History of the
+North American Indian Missions; Oldendorp's History of the Danish
+Missions of the United Brethren; Choules' Origin and History of
+Missions. Those who have not sufficient time for so extensive a course,
+may find the most interesting and important events in the progress of
+the church during the first sixteen centuries of the Christian era, in
+the author's Sabbath-school Church History.</p>
+
+<p>2. <i>Secular and Profane History.</i>&mdash;Rollin's Ancient History; Russel's
+Egypt; Russel's Palestine; Plutarch's Lives, to be kept on hand, and
+consulted as the names appear in history; Wharton's Histories; Beloe's
+Herodotus; Travels of Anacharsis; Mitford's Greece; Ferguson's History
+of the Roman Republic; Baker's Livy; Middleton's Life of Cicero;
+Murphy's Tacitus; Sismondi's Decline of the Roman Empire; Muller's
+Universal History; Hallam's History of the Middle Ages; James' Life of
+Charlemagne; Mills' History of the Crusades and of Chivalry; Turner's
+History of England; Burnett's History of his own Times; Robertson's
+History of Scotland; Robertson's Charles V.; Vertot's Revolutions of
+Sweden; Vertot's Revolutions of Portugal; Sismondi's History of the
+Italian Republics, (abridged in Lardner's Cabinet of History;) Roscoe's
+Lorenzo de Medici and Leo X.; Sketches from Venetian History; Malcolm's
+History of Persia; Irving's Life of Columbus; Prescott's Ferdinand and
+<span class="pagenum noind"><a name="Page_268" id="Page_268">{268}</a></span>Isabella; Robertson's History of America; Bancroft's History of America;
+Winthrop's Journal; Ramsay's American Revolution; Marshall's Life of
+Washington; with the Biographies of Penn, Jay, Hamilton, Henry, Greene,
+Otis, Quincy, Morris, the Signers of the Declaration of Independence,
+Sparks' American Biography, with the Lives of any other distinguished
+Americans; Scott's Life of Napoleon.</p>
+
+
+<h4>II. <span class="smcap">Christian Doctrine</span>.</h4>
+
+<p>Paley's Evidences; Chalmers' Evidences of Christianity; Halyburton
+against the Deists; Brown's Compendium of Natural and Revealed Religion;
+Dwight's Theology; Bates' Harmony of the Divine Attributes; Edwards on
+Original 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 Divine
+Efficiency; Charnock on the Dominion of God in his Works; Edwards'
+Sermons; King, Toplady, Cooper, and Tucker, on Predestination; Whitby
+and Gill on the Five Points; Wesley's Predestination Considered; Edwards
+and Day on the Will; Scott's Essays; Colquhoun on the Covenants; Evans
+on the Atonement; Griffin on the Atonement; Stewart on the Atonement;
+Jenkyn on the Atonement; Witherspoon on Regeneration; Doddridge's Ten
+Sermons on Regeneration; Dr. Owen on the Spirit; Hinton on the Spirit;
+Works of Robert Hall; Dr. Owen on the 130th Psalm; Scott's Treatise on
+Repentance; Young's Last Day; Watts on Death and Heaven; Saurin's
+Sermons; Baxter's Saint's Rest; Chalmers' Works.</p>
+
+<p>Cotton's Power of the Keys; Hooker's Survey of the Sum of Church
+Discipline; Owen's Inquiry into the Nature of Churches; Mitchell's
+Guide; Hall's View of a Gospel Church; Brown's Vindication of the
+Presbyterian Form of Government; Dr. Miller on the Office of Ruling
+Elder; King's Constitution of the Church; Stillingfleet's Origines
+Sacrae; Dr. Woods on Infant Baptism; The Baptized Child; Household
+Consecration: Robinson's History of Baptism.</p>
+
+
+<h4>III. <span class="smcap">Biography</span>.</h4>
+
+<p>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. Samuel
+Davies; 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.</p>
+
+<p>Lives of Henry Kirke White, Elizabeth Smith: Johnson's Lives of the
+Poets; Life of Johnson; Teignmouth's Life of Sir William Jones;
+Southey's Life and Correspondence of Cowper.</p>
+
+
+<h4>IV. <span class="smcap">Miscellaneous</span>.</h4>
+
+<p>1. <i>Works on the Prophecies.</i>&mdash;Bishop Newton's Dissertations; Keith;
+Smith's Key to the Revelation; Sir Isaac Newton's Observations <span class="pagenum noind"><a name="Page_269" id="Page_269">{269}</a></span>on the
+Prophecies of Daniel, and the Apocalypse; Gray's Key to the Old
+Testament; Faber on the Prophecies.</p>
+
+<p>2. <i>On Christian Character, Experience, and Duty.</i>&mdash;Edwards on Religious
+Affections; Doddridge's Rise and Progress; Owen on Indwelling Sin;
+Serle's Christian Remembrancer; Bunyan's Pilgrim's Progress; Scougal's
+Life of God in the Soul; Howe's Blessedness of the Righteous; Owen on
+Spiritual-Mindedness; Leighton on Peter; Baxter's Practical Works;
+Flavel's Works; Prayer experimentally considered; Abbott's Young
+Christian, and Path of Peace; Gallaudet's Every-day Christian; Works of
+Robert Philip; Dr. Skinner's Religion of the Bible; The Great Teacher,
+by Harris; The American Tract Society's Evangelical Family Library,
+which includes some of the works above named.</p>
+
+<p>3. <i>On the Instruction and Discipline of the Young.</i>&mdash;Abercrombie on the
+Intellectual Powers; Abbott's Teacher; Abbott's Mother at Home; Mother's
+Friend; Mother's Magazine; Todd's Sabbath-school Teacher; Hannah More's
+Letters on Female Education.</p>
+
+<p>4. <i>Illustrations of Scriptures.</i>&mdash;The Comprehensive Commentary, to be
+referred to in connection with the study of the Bible; Townsend's Bible,
+for its chronological information and notes.</p>
+
+<p>5. <i>Health.</i>&mdash;Combe on the Constitution; Catechism of Health; Carnaro on
+Temperance.</p>
+
+<p>6. <i>Travels.</i>&mdash;Bruce's Travels In Abyssinia; Denon's Travels in Egypt;
+Belzoni's Personal Narrative; Humboldt's Personal Narrative; Clarke's
+Travels in Russia; Mackenzie's Travels in Iceland; Mungo Park's Mission
+to Africa; Denham's and Clapperton's Mission to Africa; Lander's
+Journal; Sismondi's Italy, France, and England; Dr. Humphrey's Tour;
+Rome in the 19th Century; Buchanan's Researches; The Christian Brahmin;
+Ramsey's Journal; Ellis' Polynesian Researches; Stewart's Voyage in the
+South Seas; Tyerman and Bennett's Journal; Williams' Missionary
+Enterprise in the South Sea Islands; Reed and Matheson's Journal;
+Journals of the Missionaries, in the bound volumes of the Missionary
+Herald.</p>
+
+<p>7. <i>The Sciences.</i>&mdash;Watts on the Mind; Locke on the Human Understanding;
+Brown's Lectures on the Philosophy of the Mind; Douglass on the
+Advancement of Society; Dick's Works; The Bridgewater Treatises; Mrs.
+B.'s Conversations on Philosophy and Chemistry; Wayland's Moral Science,
+and Political Economy.</p>
+
+<p>8. <i>Belles Lettres.</i>&mdash;Hannah More's Works; Jane Taylor's Works; Madame
+de Stael; Johnson's Rasselas; Selections from the Spectator and Rambler.
+Poems of Milton, Young, Dryden, Cowper, Thomson, Montgomery, Hemans,
+Sigourney, Tappan.</p>
+
+<p>9. <i>Promiscuous.</i>&mdash;Mrs. Farrar's Young Ladies' Friend; Mrs. Sigourney's
+Letters to Young Ladies; Female Student, by Mrs. Phelps.</p>
+
+<hr style="width: 30%;" />
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of A Practical Directory for Young
+Christian Females, by Harvey Newcomb
+
+*** END OF THIS PROJECT GUTENBERG EBOOK A PRACTICAL DIRECTORY FOR ***
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+The Project Gutenberg EBook of A Practical Directory for Young Christian
+Females, by Harvey Newcomb
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever. You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: A Practical Directory for Young Christian Females
+ Being a Series of Letters from a Brother to a Younger Sister
+
+Author: Harvey Newcomb
+
+Release Date: March 6, 2006 [EBook #17934]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK A PRACTICAL DIRECTORY FOR ***
+
+
+
+
+Produced by PM Childrens Library, Pilar Somoza and the
+Online Distributed Proofreading Team at http://www.pgdp.net
+(This file was produced from images generously made
+available by The University of Florida, The Internet
+Archive/Children's Library)
+
+
+
+
+
+
+
+
+
+ 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, written
+to a younger sister of the author. By the death of her parents, she was
+left, in a measure, dependent upon him, at an early age. She had been
+the subject of many prayers, and endeared by many ties. His house, as he
+humbly trusts, was the place of her second birth. As she was about to
+leave his roof, for a residence among strangers, the idea occurred to
+him of imbodying his fraternal counsel in such a form that it might be a
+friendly monitor to her, in the midst of those dangers and difficulties
+which beset the path of inexperienced youth. In prosecuting this design,
+it appeared hardly proper to bestow so much time upon the interests of
+one individual. Hence the writer concluded to commit these Letters to
+the press, with the hope that they might be the means of doing some
+good. This work is intended not merely to be read and laid aside; but,
+as its title imports, to be kept as a kind of _practical directory_ for
+daily living. This edition has been revised with great care, and much
+new 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 of
+Christianity; Means of obtaining it_, 26
+
+ Connection of Doctrine and Practice, 26
+ Religion compared to a Building, 27
+ The Holy Spirit operates through the Truth, 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 be
+carried out in the Conduct_, 33
+
+ Inconstancy of False Religion, 34
+ Fruitfulness of True Piety, 34
+ Fruits of the True and False Professor contrasted, 35
+ Fruit-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, 268
+III. 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 in
+your welfare. And your being left, while young, in a measure dependent
+upon me, has increased my affection for you. You have now left my roof,
+to sojourn among strangers. You have little knowledge of the world, and
+your religious experience has been short. I trust, therefore, you will
+cordially receive a few hints from one whose fraternal affection has
+been strengthened by many peculiar circumstances, and who, for many
+years, has not ceased to remember you in his prayers.
+
+Young Christians, when they first obtain peace and comfort in Christ,
+are prone to think the struggle over, the victory won. But nothing can
+be farther from the truth. They have but just enlisted under the banner
+of the great Captain of their salvation, in a warfare which will never
+cease till they shall have obtained the final victory over sin and
+death, and entered into the joy of their Lord. This mistake often leads
+them to be satisfied with what they have already experienced, and to
+cease that constant inward strife and earnestness, which they exercised
+while under conviction, before they found "joy and peace in believing."
+They see such a heavenly sweetness in divine things, that they think it
+impossible they should "lose the relish all their days." This begets
+self-confidence, and they trust in their own strength to keep where they
+are, instead of eagerly pressing forward, in the strength of Christ,
+after higher attainments. The consequence is, they soon lose their
+lively sense of divine things, backslide from God, and become cold and
+barren in their religious affections. A little child, when it first
+begins to walk, is safe while it keeps hold of the hand of its mother,
+or faithful nurse. But, when it begins to feel confident of its own
+strength, and lets go its hold, it soon totters and falls. So with the
+Christian. He is safe while he keeps a firm hold of Christ's hand. But
+the moment he attempts to walk alone, he stumbles and falls.
+
+The Scriptures represent the grace of God in the heart, as a growing
+principle. It is compared to a mustard-seed, which is the least of all
+seeds. But, when it springs up, it rises and spreads its branches, till
+it becomes the greatest of all herbs. The beauty and appropriateness of
+this figure will not be appreciated, unless we take into consideration
+the luxuriant growth of plants in Eastern countries. The Jews have a
+fable of a mustard-tree whose branches were so extensive as to cover a
+tent. There are two things that no one would expect to see, in the
+growth of such a plant: (1.) To spring at once into full maturity. (2.)
+To become stationary in its growth, before it arrives at maturity. If it
+ceases to grow, it must wither away and die.
+
+The spiritual reign of Christ in the heart is also compared to a _little
+leaven_, which a woman took and hid in three measures of meal, till the
+whole was leavened. It was so little at first that it was said to be
+_hid_. It could not be seen. So grace, when first implanted in the
+heart, is often so little in degree, and so much buried up in remaining
+corruption, that it can scarcely be discovered at all. But the moment
+the leaven begins to work, it increases without ceasing, till the whole
+is leavened.
+
+Again; Christ says, "the water that I shall give him shall be _in him_ a
+well of water, _springing up into everlasting life_." When these words
+were uttered, our Lord was sitting upon a deep well, in conversation
+with the woman of Samaria. As his custom was, he drew instruction from
+the objects around him. He directed her attention away from the water
+which can only quench animal thirst, to that living water which
+refreshes the soul. But she, not understanding him, wished to know how
+he could obtain _living water_ from a deep well, without anything to
+draw with. In order to show the superiority of the water of life, he
+told her that those who drank it should have it _in them_, constantly
+springing up of itself, as if the waters of the well should rise up and
+overflow, without being drawn. The very idea of a _living spring_ seems
+to cut off the hope of backsliders. You remember the cold spring that
+used to flow from the rock, before our father's door. The severest
+drought never affected it, and in the coldest season of a northern
+winter it was never frozen. Oft, as I rose in the morning, when the
+chilling blasts whistled around our dwelling, and everything seemed
+sealed up with perpetual frost, the ice and snow would be smoking around
+the spring. Thus, like a steady stream, let your graces flow, unaffected
+by the drought or barrenness of others, melting the icy hearts around
+you.
+
+This "_living water_," in the soul, is intended to represent the
+indwelling of the Holy Spirit. In the new birth, there is formed a holy
+union between the Spirit of God and the faculties of the soul, so that
+every correct feeling, with every good act, is produced by the Holy
+Spirit acting in unison with those faculties. Hence, our bodies are
+called the temple of the Holy Ghost, and he is said to dwell in us. What
+a solemn truth! What holy fear and carefulness ought we to feel
+continually; and how softly should we walk before the Lord of Hosts!
+
+"The righteous," says David, "shall flourish like a palm-tree; he shall
+_grow_ like a cedar in Lebanon." But if the cedar should cease to grow
+as soon as it springs up, it would never become a tree. It must wither
+and die.--Again; it is said, "Ye shall _go forth and grow up as calves
+of the stall_." A healthy calf, that is fed in the stall, cannot but
+grow and thrive. And surely the Lord has furnished us, in his holy word,
+abundant food for our spiritual growth and nourishment. If the calf is
+diseased, or if he refuses to eat, he will pine away and die; and so
+with us. The apostle Paul speaks of _growing up_ into Christ, in all
+things; and of _increasing_ in the knowledge of God. By this he
+evidently means, that experimental knowledge of God in our hearts, by
+which we are changed into his image. The apostle Peter exhorts us to
+"_grow_ in the grace, and in the knowledge of our Lord and Saviour Jesus
+Christ." Again, he directs us to feed upon the sincere and simple truths
+of the gospel, as the infant is nourished by its mother's milk, and to
+_grow_ thereby. As conversion is called being "born again," the young
+convert is very properly compared to a "new-born babe." As a babe is
+least when first born, so the Christian, when first converted, has the
+least grace; unless, indeed, he becomes diseased, and pines away, like a
+sickly infant. And such is truly the deplorable case of the backslider.
+
+The motives which urge us to seek and maintain an elevated standard of
+piety are the highest that can be presented to our minds. _The glory of
+God requires it._ This is the greatest possible good. It is the
+manifestation of the divine perfections to his intelligent creatures.
+This manifestation is made by discovering to them his works of creation,
+providence, and grace, and by impressing his moral image upon their
+hearts. In this their happiness consists. In promoting his own glory,
+therefore, God exercises the highest degree of disinterested
+benevolence. Nothing can add to his happiness; nothing can diminish it.
+If the whole creation were blotted out, and God were the only Being in
+the universe, he would still be perfectly glorious and happy in himself.
+There can be, therefore, no selfishness in his desiring his own glory.
+It is the good of the creature alone that is promoted by it. A desire to
+glorify God must, then, be the ruling principle of all your conduct, the
+moving spring of all your actions. But how is the glory of God promoted
+by your growth in grace?
+
+1. It is manifested to yourself, by impressing his image upon your
+heart; and by giving you a spiritual discovery of the excellence, purity
+and loveliness, of his moral character.
+
+2. It is manifested to others, so far as you maintain a holy life and
+conversation; for thereby the moral image of Christ is exhibited. The
+glory of Christ is manifested by the holy walk of his people, just as
+the glory of the sun appears by the reflected light of the moon.
+
+3. The glory of God is promoted by making others acquainted with the
+exhaustless riches of free grace, and bringing them to Christ; for, by
+that means, they receive spiritual light to behold the beauty and glory
+of the divine perfections, and his image is stamped upon their souls.
+But your usefulness in this respect depends mainly upon the measure of
+grace you have in your own heart. The reason why many Christians do so
+little good in the world is, that they have so little piety. If you
+would be eminently useful, you must be eminently holy.
+
+But, you may ask, "What is the standard at which I must aim?" I answer:
+The law of God is the only true standard of moral excellence; and you
+have the pattern of that law carried out in action, in the perfect life
+of our blessed Lord and Master. No standard short of this will answer
+the requirements of the word of God. "He that abideth in him, ought
+himself also so to walk, EVEN AS HE WALKED." All that we fall short of
+this is _sin_. There is no want of ability in the case, but what arises
+from our own voluntary wickedness of heart. Christ says that he came not
+to _destroy_ the law, but to fulfil it. "We are not released from the
+_obligation_ of perfect obedience; though grace has taken away the
+_necessity_ of such obedience as the ground of our acceptance with God."
+The law is not made void, but established, by grace. We cannot be
+_saved_ by our obedience; because we have already broken the law, and we
+cannot mend it. But, while we trust alone in Christ, independent of
+anything in ourselves, for justification before God, the signs or
+evidences of our faith must be found within us. There must be a new and
+holy principle in our hearts; and just as far as this principle
+prevails, so far it will show itself in obedience to the law of God.
+There is no resting-place, in the agonizing conflict, till we are "_holy
+as God is holy_." I do not say that Christians ever do become perfectly
+holy in this life. The contrary appears, from the testimony both of
+Scripture and experience, to be the universal fact. But this is the
+measure of obligation, and we should strive after it with all the
+earnestness of which we are capable.
+
+We must not settle down contented with our attainments, while one sin
+remains unsubdued in our hearts. The Scriptures are full of this
+doctrine. The apostle Paul expresses far more earnestness of desire
+after higher attainments in the divine life than is ever felt by such
+Christians as have only a feeble and glimmering hope of entering the
+abodes of the blessed. "If _by any means_," says he, "I might attain
+unto the resurrection of the dead;" or that state of perfect holiness
+which the saints will have attained at the resurrection. And the kind of
+effort which he put forth to obtain the object of his desires is most
+forcibly described in the passage quoted at the beginning of this
+letter. In view of this standard, you will be able to see, in some
+measure, the exceeding sinfulness of sin; and it will drive you more
+entirely out of yourself to the cross of Christ. You will see the
+necessity of daily renewing your repentance, submission, and faith.
+
+You see, from what the apostle says of his own experience, that high
+spiritual attainments are not to be expected without great labor and
+strife. True piety is indeed the work of the Holy Spirit; but the fact
+that God works in us to will and to do of his good pleasure, is made the
+ground of Paul's exhortation to work out our own salvation with fear and
+trembling.
+
+The attainments of eminent saints are too generally looked upon as out
+of the reach of common Christians. They seem to think God is not willing
+to give all his children the same measure of grace. But he could not
+have said more than he has in his holy word, to convince them to the
+contrary. "Open thy mouth _wide_, and I will fill it." Our Lord
+repeatedly assures us that God is more willing to give good things to
+those that ask him, than earthly parents are to give good gifts to their
+children. And whoever will read the lives of such eminent Christians as
+Edwards, Whitefield, Brainerd, Martyn, Payson, Mrs. Edwards, Mrs.
+Anthony, Mrs. Huntington, James B. Taylor, and many others which might
+be mentioned,--and take notice of the means which they used, will not be
+surprised at their attainments. The Bible represents the Christian as in
+the constant exercise of holy affections; and we should never rest with
+anything short of this. Some of the persons I have mentioned did arrive
+at such a state of feeling. President Edwards enjoyed, for many years,
+the constant light of God's countenance, and habitual communion with
+him. And so did Mrs. Edwards, James B. Taylor, and many others.
+
+She, for a long time, enjoyed, as she said, "THE RICHES OF FULL
+ASSURANCE." She felt "an uninterrupted and entire resignation to God,
+with respect to health or sickness, ease or pain, life or death; and an
+entire resignation of the lives of her nearest earthly friends." She
+also felt a "sweet peace and serenity of soul, without a cloud to
+interrupt it; a continual rejoicing in all the works of nature and
+Providence; a wonderful access to God by prayer, sensibly conversing
+with him, as much as if God were here on earth; frequent, plain,
+sensible, and immediate answers to prayer; all tears wiped away; all
+former troubles and sorrows of life forgotten, except sorrow for sin;
+doing everything for God's glory, with a continual and uninterrupted
+cheerfulness, peace, and joy." At the same time, she engaged in the
+common duties of life with great diligence, considering them as a part
+of the service of God; and, when done from this motive, she said they
+were as delightful as prayer itself. She also showed an "extreme anxiety
+to avoid every sin, and to discharge every moral obligation; she was
+most exemplary in the performance of every social and relative duty;
+exhibited great inoffensiveness of life and conversation; great
+meekness, benevolence, and gentleness of spirit; and avoided, with
+remarkable conscientiousness, all those things which she regarded as
+failings in her own character."
+
+How did these persons arrive at this eminence in the Christian life?
+Although by free sovereign grace, yet it was by no miracle. If you will
+use the same means, you may attain the same end. In the early part of
+his Christian life, President Edwards says,--"I felt a _burning desire_
+to be, in everything, a _complete_ Christian, and conformed to the
+blessed image of Christ. I had an eager thirsting after _progress_ in
+these things, which put me upon pursuing and _pressing_ after them. It
+was my _continual strife_, day and night, and constant inquiry, how I
+should _be_ more holy, and _live_ more holily, and more becoming a child
+of God, and a disciple of Christ. I now sought an increase of grace and
+holiness, and a holy life, with much more earnestness than ever I sought
+grace before I had it. I used to be continually examining myself, and
+studying and contriving for likely _ways and means_, how I should live
+holily, with far greater diligence and earnestness than ever I pursued
+anything in my life; yet, with too great a dependence on my own
+strength--which afterwards proved a great damage to me." "Mrs. Edwards
+had been long in an uncommon manner growing in grace, and rising, by
+very _sensible degrees_, to higher love to God, weanedness to the world,
+and mastery over sin and temptation, through _great trials and
+conflicts_, and long-continued _struggling_ and _fighting_ with sin, and
+_earnest_ and _constant prayer_ and _labor_ in religion, and engagedness
+of mind in the use of all means. This growth had been attended, not only
+with a great increase of religious affections, but with a most visible
+alteration of outward behavior; particularly in living above the world,
+and in a greater degree of steadfastness and strength in the way of duty
+and self-denial; maintaining the Christian conflict under temptations,
+and conquering, from time to time, under _great trials_; persisting in
+an unmoved, untouched calm and rest, under the _changes and accidents_
+of time, such as seasons of extreme pain and apparent hazard of
+immediate death."
+
+You will find accounts of similar trials and struggles in the lives of
+all eminent saints. This is what we may expect. It agrees with the
+Christian life, as described in God's word. It is "through much
+tribulation that we enter the kingdom of heaven." This is the way in
+which you must go, if you would ever enter there. You must make religion
+the great business of your life, to which everything else must give
+place. You must engage with your _whole soul_ in the work, looking to
+the cross of Christ for strength against your spiritual enemies; and you
+will come off "conqueror at last," through him that hath loved us, and
+given himself for us.
+
+ Your affectionate Brother.
+
+
+
+
+LETTER II.
+
+_The Importance of a thorough Knowledge of the Doctrines of
+Christianity--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 were
+a mere abstraction, which has nothing to do with practical life. This
+notion is founded on a misapprehension not only of the meaning of the
+term, but of the connection of actions with established principles of
+the mind. The general signification of the word _doctrine_ is, the
+principles upon which any system is founded. As applied to Christianity,
+it means _divine truth_; for this is the foundation upon which the
+Christian religion rests. Although the truths of God's Word are not
+reduced to a regular 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 appear
+with the most perfect symmetry, in the plan of God's moral government.
+There is a disposition, at the present day, to undervalue doctrinal
+knowledge. Many people think it of little consequence what they
+_believe_, if they are only _sincere_, and manifest much _feeling_ on
+the subject of religion. But this is a ruinous mistake. There is a most
+intimate connection between faith and practice. Those principles which
+are believed and received into the heart govern and control our actions.
+The doctrines which God has revealed in his Word are the principles of
+his moral government. As we are the subjects of that government, it
+cannot be a matter of small moment for us to understand, so far as we
+are capable, the principles upon which it is administered. If we mistake
+these principles, we may be found in open rebellion, while we think we
+are doing God service. For example: God commands us not to steal. But,
+if we do not _believe_ that he has given this commandment, we shall feel
+under no obligation to _obey_ it. And every truth which God has revealed
+is as intimately connected with practice as this, although the duty
+enjoined be, in itself considered, of less consequence. Christianity is
+called a spiritual building. "Ye are built up a spiritual _house_."
+"Whose _house_ are we?" "We are God's _building_." Now the _foundation_
+and _frame-work_ of this building are the doctrines or truths of the
+Bible. Some of these doctrines are called _fundamental_ or _essential_,
+because they lie at the _foundation_ of the whole building; and are so
+_essential_ to it, that, if taken away, the whole would fall to the
+ground. These are, The Existence of God in three persons, Father, Son,
+and Holy Ghost; the Fall, and consequent Depravity of Man; the Atonement
+of Christ; Justification by faith in him alone, and the Office of the
+Holy Spirit in the work of Regeneration. If any _one_ of these were
+taken away, it would overturn the whole building. These may, therefore,
+well be called the _foundation_. But you see there are other very
+important parts of a _frame_ besides the foundation. So there are many
+other very important truths of Christianity, besides its essential
+doctrines. But some of these are of more consequence than others. If a
+_post_ or a _beam_ is taken away, the building is greatly marred and in
+danger of falling; yet, if well _covered_, it may still be a comfortable
+dwelling. Again, although a _brace_ or a _pin_ is of service to
+strengthen the building, yet either may be taken away without very
+serious injury. But a _frame_ may be _complete_ in all its parts, and
+yet be no building. Without a _covering_, it will not answer a single
+design of a house; and just in proportion as it is well covered, will it
+be a comfortable residence. Just so with Christianity. The covering of
+the house is the work of the Holy Spirit in the heart, producing
+gracious affections, which manifest themselves in a holy life. But the
+covering of a house cannot exist without some kind of frame-work. So
+experimental and practical piety cannot exist without a belief of the
+principal doctrines of the gospel. The Holy Spirit operates upon the
+heart _through the truth_. He gives it a personal application; brings it
+home to the heart and conscience, and makes it effectual in changing the
+heart 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 have
+purified your souls, in _obeying the truth through the Spirit_." "Being
+born again _by the word of God_." Thus, the agency of the Spirit is
+always acknowledged in connection with the truth. Any religious feeling
+or experience, therefore, which is not produced by the truth made
+effectual by the Holy Spirit, is not genuine. There is a kind of
+indefinite religious feeling, which many mistake for Christian
+experience. They _feel_, and perhaps deeply; but they know not _why_
+they feel. Such religious feeling is to be suspected as spurious. It may
+be the delusion of the devil. By persuading people to rest upon this
+spurious religious feeling, he accomplishes his purpose as well as if he
+had kept them in carnal security. And the clearer our views of truth,
+the more spiritual and holy will be our religious affections. Thus,
+godly sorrow arises from a sight of our own depravity, with a sense of
+the exceeding sinfulness of sin, as committed against a holy God, and
+against great light and mercy. Faith is produced by a spiritual view of
+the atonement of Christ, and of his infinite fulness as a complete and
+perfect Saviour. Love is excited by a discovery of the excellence of
+God's moral perfections. Holy fear and reverence arise from a sight of
+the majesty and glory of his natural attributes, and a sense of his
+presence. Joy may come from a sense of the infinite rectitude of his
+moral government; from the sight of the glory of God, in his works of
+providence and grace; or from a general view of the beauty and
+excellence of divine truth. Comfort may be derived from evidence of the
+divine favor; and confidence, from an appropriation of God's promises to
+ourselves. And in many other ways, also, the Holy Spirit produces
+spiritual feelings through the instrumentality of the truth. But all
+religious feeling, produced by impulse, without any rational view of the
+truth, is to be suspected. It may be the work of Satan, who is very busy
+in counterfeiting religious experiences for those he wishes to deceive.
+Every religious affection has its counterfeit. Thus, sorrow may be
+produced by the fear of hell, without any sense of the evil of sin; a
+presumption of our own good estate may be mistaken for faith, and this
+will produce joy; we may exercise a carnal or selfish love to God,
+because we think he loves us, and has made us the objects of his special
+favor; and the promises of God, so far as they concern the personal good
+of the believer, may administer as much comfort to the hypocrite as to
+the real saint.
+
+How exceedingly important is it, then, that you should not only exercise
+a general belief of the great doctrines of the gospel, but that you
+should have a right apprehension of them. The _truth_ is so necessary in
+the Christian warfare, that it is called the _sword of the Spirit_. But
+of what benefit is the sword to the soldier who knows not how to use it?
+The sword is used as much to ward off the blows of the enemy, as to
+attack him. But the novice, who should engage an enemy, without knowing
+the use of his weapon, would be thrust through in the first onset.
+Hence, the peculiar force of the prayer of our Lord, "Sanctify them
+through thy truth." It is by the use of the truth, as the "sword of the
+Spirit," in the Christian warfare, that the work of satisfaction is
+carried on.
+
+But, as the frame-work of a building, though complete in all its parts,
+would be no house without a covering; so we may have a perfect knowledge
+of the abstract doctrines of the Christian religion, and be no
+Christians. It is the practical and experimental application of these
+doctrines to our own hearts and lives, that makes the building complete.
+Regard yourself as a subject of God's moral government, and the
+doctrines of the Bible as the laws of his kingdom; and you will feel
+such a personal interest in them, that you cannot rest in abstract
+speculation. Study these doctrines, that you may know how to live to the
+glory of God.
+
+I will now give you a few simple directions for obtaining a correct
+knowledge of the doctrines of the Bible.
+
+1. _Approach the subject with the spirit of a little child._ "As
+new-born babes desire the sincere milk of the word." "Except ye be
+converted and _become as little children_, ye shall not enter into the
+kingdom of heaven." A little child is always satisfied of the truth of
+what his father tells him. "My father says so," is reason enough for
+him. He does not say, "I will not believe it, because I cannot
+understand it." So it should be your first object to ascertain what the
+Bible teaches, and then submit to it with the confidence of a little
+child. You cannot expect fully to comprehend the ways of an infinite
+Being. You can see but a very small part of the system of his moral
+government. It cannot be strange, then, if you are unable to discover
+the reasonableness of every truth which he has revealed. Do not try to
+carry out difficult points beyond what is plainly taught in the
+Scriptures. God has revealed all that is necessary for us to know in
+this life. He knows best where to leave these subjects. If there were no
+difficulties in the truths revealed, there would be no trial of our
+faith. It is necessary that we should take some things upon trust. There
+are also some truths taught which we find it difficult to reconcile with
+others as plainly revealed. Be content to believe both, on the authority
+of God's word. He will reconcile them hereafter. "What I do, thou
+knowest not _now_, but thou shalt know hereafter." Let this
+consideration always satisfy you: "Even so, Father, for so it seemed
+good in thy sight." I am the more particular on this point, as it is
+the place where error always begins. The setting up of feeble reason in
+opposition to the word of God, has been the foundation of all mistakes
+in religion. And, if we determine to be satisfied of the reasonableness
+of the truth before we believe it, and carry out the principle, we shall
+land in downright atheism. By this, I do not mean that any truth is
+unreasonable. It is not so. Divine truth is the perfection of reason.
+But there are some truths which may appear unreasonable, because we
+cannot see the whole of them. Thus, a fly, on the corner of a splendid
+edifice, cannot see the beauty and symmetry of the building. So far as
+his eye extends, it may appear to be sadly lacking in its proportions.
+Yet this is but a faint representation of the narrow views we have of
+God's moral government. There is, however, no truth which he has
+revealed, in relation to that government, that is more difficult to
+understand, than many things that philosophy has discovered in the
+natural world. Yet, even infidels do not think of disputing facts
+conclusively proved by philosophy, because they cannot understand them.
+It becomes us, then, with the deepest humility and self-abasement, to
+submit our reason to the word of God.
+
+2. _Avoid a controversial spirit._ Do not study for the sake of finding
+arguments to support your own opinions. Take the place of a sincere
+inquirer after truth, with a determination to embrace whatever you find
+supported by the word of God, however contrary it may be to your
+favorite notions. But when objections arise in your mind against any
+doctrine, do not suppose you have made some new discovery, and therefore
+reject it without farther inquiry. The same objections have perhaps
+occurred to the mind of every inquirer, on the same subject; and very
+probably they have often been satisfactorily answered by able writers.
+This is a common error of young inquirers. They are apt to think others
+take things upon trust, and that they are the only persons who have
+thought of the difficulties which start up in their minds. But, when
+their reading becomes more extensive, they learn, with shame, that what
+appeared to them to be original thought, was only following an old,
+beaten track.
+
+3. _Use such helps as you can obtain._ Read carefully selected and
+judicious authors, on doctrinal subjects.[A] The advantages arising from
+the perusal of other books than the Scriptures, to obtain doctrinal
+knowledge, are these: 1. You may profit by the experience of others. You
+see how the difficulties which arise in your own mind appeared to them,
+and how they solved them. 2. Much light may be thrown upon many
+difficult passages of Scripture, by an intimate acquaintance with the
+times and circumstances under which they were written; and men who
+undertake to write on these subjects generally search deeply into these
+things. 3. God has been pleased, in every age, to raise up men "_mighty
+in the Scriptures_." By the extraordinary powers of mind which he has
+given them, they may have clearer perceptions of divine truth than you
+are able to obtain by the exertion of your own faculties alone. You may
+also employ the sermons which you hear, for an increase of doctrinal
+knowledge, as well as an excitement to the performance of duty. But all
+these things you must invariably bring to the test of God's word. We are
+commanded to "try the spirits, whether they be of God." Do not take the
+opinions of men upon trust. Compare them diligently with the word of
+God, and do not receive them till you are fully convinced that they
+agree with this unerring standard. Make this your text-book; and only
+use others to assist you in coming to a right understanding of this.
+
+4. _In all your researches after doctrinal knowledge, seek the guidance
+of the Holy Spirit._ Make it a subject of daily prayer, that God would
+enable you to understand his word, that you may be "rooted and grounded
+in the faith." The influences of the Holy Spirit are two-fold. He
+enlightens the understanding, to lead it into a correct knowledge of the
+truth; and he applies the truth to the sanctification of the heart. Pray
+diligently that you may have both. If you persevere in the proper
+observance of this direction, you cannot fail to profit by the others.
+But, if you neglect this, your pursuit of doctrinal knowledge will serve
+only as food to your pride, self-confidence and vain-glory, and exert a
+blighting 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 out
+in all our Conduct._
+
+ "And he (the righteous) shall be like a tree planted by the rivers
+ of water, that bringeth forth his fruit in his season: _his leaf
+ shall not 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, as
+represented by our Lord under the similitude of a living spring. In my
+last I endeavored to show that the operation of the Spirit of God upon
+the heart is inseparably connected with the truth. My present object
+will be to show the _effects_ produced by both these agents acting
+together. This is most beautifully described in the passages quoted
+above. Here the Christian is represented under the similitude of a tree
+planted by the _rivers_ of water. The grace of God, or the Holy Spirit
+acting in unison with the word, to carry on the great work of
+regeneration and sanctification in the soul, is represented by the
+constant flowing of _rivers of water_. This shows the abundance of the
+provision. But a tree may stand so near a river as to be watered when it
+overflows its banks; and yet, if its roots only spread over the surface
+of the ground, and do not reach the bed of the river, it will wither in
+a time of drought. This aptly represents the professor of religion who
+appears engaged and in earnest only during remarkable outpourings of the
+Spirit. He is all alive and full of zeal when the river overflows, but
+when it returns to its ordinary channel, his leaf withers; and if a long
+season of spiritual drought follows, he becomes dry and barren, so that
+no appearance of spiritual life remains. But, mark how different the
+description of the true child of God. "He shall be as _a_ tree _planted_
+by the rivers of water." This figure appears to have been taken from the
+practice of _cultivating_ trees. They are removed from the wild state in
+which they spring up, and their roots firmly fixed in a spot of ground
+_cultivated_ and _prepared_, to facilitate their growth. This _planting_
+well represents the _fixed_ state of the renewed soul, as it settles
+down in entire dependence upon the word and Spirit of God, for
+nourishment and growth in grace. But the figure is carried out still
+farther,--"and spreadeth out her roots _by the river_." When the roots
+of the tree are spread out along the bed of the river, it will always be
+supplied with water, even when the river is low. This steadiness of
+Christian character is elsewhere spoken of under a similar figure. "The
+_root_ of the righteous _shall not be moved_." "He shall cause them that
+come of Jacob to _take root_." "Being _rooted_ and grounded in love."
+Hence the prophet adds, that the heat and the drought shall not affect
+it; but its _leaf shall be green_, always growing; and it _shall not
+cease to bring forth_ fruit. And throughout the Scriptures, the
+righteous are represented as bringing forth fruit. "And the remnant
+that is escaped out of the house of Judah shall again take root
+downward, and bear fruit upward." Here is first a taking deep root
+downward, or the sanctification of the faculties of the soul, by which
+new principles of action are adopted; and a bearing fruit upward, or the
+exercise of those principles, in holy affections and corresponding
+outward conduct. Again, "Israel shall blossom and bud, and fill the face
+of the world with fruit." The bud and blossom represent, in a very
+striking manner, the first exercises of Christian experience. However,
+this may be easily counterfeited. Every tree bears a multitude of false
+blossoms, which, by the superficial observer, may not be distinguished
+from the true. They may for a time appear even more gay and beautiful.
+As it appears in full bloom, it would be impossible for the keenest eye
+to discover them. But as soon as the season arrives for the fruit to
+begin to grow, these fair blossoms are withered and gone, and nothing
+remains but a dry and wilted stem. But the real children of God shall
+not only bud and blossom, but they shall "_fill the face of the world
+with fruit_." In the Song of Solomon, the church is compared to "an
+orchard of pomegranates, with _pleasant fruits_." This is a beautiful
+figure. The pomegranate is a kind of apple. The tree is low, but spreads
+its branches, so that its breadth is greater than its height. So the
+true Christian is humble and lowly; while his good works spread all
+around him. The blossoms of this tree are large and beautiful, forming a
+cup like a bell. But when the flowers are double, no fruit follows. So
+the double-minded hypocrite brings forth no fruit. The pomegranate apple
+is exceedingly beautiful and delicious; and so the real fruits of
+Christianity are full of beauty and loveliness. Again, the church is
+said to lay up for Christ all manner of pleasant fruit, new and old.
+But, _backsliding_ Israel is called an empty vine, bringing forth fruit
+_unto himself_. Here we may distinguish between the _apparent_ good
+fruits of the hypocrite and those of the real Christian. The latter
+does everything for Christ. He really desires the glory of God, and the
+advancement of Christ's Kingdom; and this is his ruling motive in all
+his conduct. But the former, though he may do many things good in
+themselves, yet does them all with selfish motives. His ruling desire is
+to gratify himself, and to promote his own honor and interest, either in
+this world, or in that which is to come.
+
+The _fruit_ which his people bring forth is that on which Christ chiefly
+insists, as a test of Christian character. "Every good tree bringeth
+forth good fruit; but a corrupt tree bringeth forth evil fruit." He
+compares himself to a vine, and his followers to branches; and informs
+them that every branch which beareth not fruit shall be taken away. In
+the passage quoted from the first Psalm, the righteous is said to bring
+forth fruit _in his season_. And in the 92d Psalm and 14th verse, it is
+said, "They shall still bring forth fruit _in their old age_; they shall
+_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 by
+bringing forth fruit _in his season_. The apostle Paul says, "The fruit
+of the Spirit is in _all_ goodness, and righteousness, and truth."
+Hence, we conclude, that bringing forth fruit _in season_ must be
+carrying out the principles of the gospel into every part of our
+conduct. In another place, the same apostle informs us more particularly
+what are the fruits of the Spirit: "The fruit of the Spirit is love,
+joy, peace, long-suffering, gentleness, goodness, faith, meekness,
+temperance." Let us, then, carry out these principles, and see what
+influence they will have upon the Christian character. _Love_ is
+something that can be _felt_. It is an outgoing of heart towards the
+object loved, and a feeling of union with it. When we have a strong
+affection for a friend, it is because we see in him something that is
+lovely. We love his society, and delight to think of him when he is
+absent. Our minds are continually upon the lovely traits of his
+character. So ought we to love God. The ground of this love should be
+the infinite purity, excellence, and beauty of his moral perfections,
+independent of our relations to him. He is infinite loveliness in
+himself. There is such a thing as feeling this love in exercise. In the
+Song of Solomon, love is said to be "_strong as death_." Surely, this is
+no faint imagery. Is it possible for a person to exercise a feeling "as
+strong as death," and yet not be sensible of it? Love takes hold of
+every faculty of soul and body. It must, then, be no very dull feeling.
+Again; the warmth and the settled and abiding nature of love are
+represented by such strong language as this: "Many waters cannot quench
+love, neither can the floods drown it." Surely this can be no fitful
+feeling, which comes and goes at extraordinary seasons. It must be a
+settled and abiding principle of the soul; though it may not always be
+accompanied with strong emotions. We may sometimes be destitute of
+emotion towards the friends we love most. But, the settled principle of
+esteem and preference is abiding; and our attention needs only to be
+called to the lovely traits in our friend's character, to call forth
+emotion.
+
+David, under the influence of this feeling, breaks forth in such
+expressions as these: "My soul _thirsteth_ for thee; my flesh _longeth_
+for thee:" "As the hart panteth for the water-brooks, so _panteth_ my
+soul after thee, O God: My soul _thirsteth_ for God, for the living
+God:" "My soul _longeth_, yea, even _fainteth_, for the courts of the
+Lord; my _heart and my flesh crieth out_ for the living God:" "My soul
+_breaketh_ for the longing it hath unto thy judgments _at all times_."
+Surely there is no dulness, no coldness, in such feelings as these. They
+accord with the spirit of the command, "Thou shalt love the Lord thy God
+with all thine heart, and with all thy soul, and with _all thy might_."
+And this was not, with the Psalmist, an _occasional lively frame_. This
+soul-breaking longing was the habitual feeling of his heart; for he
+exercised it "_at all times_" And what was it that called forth these
+ardent longings? Was it the personal benefits which he had received or
+expected to receive from God? By no means. After expressing an earnest
+desire to dwell in the house of the Lord, _all the days of his life_, he
+tells us why he wished to be there: "_to behold the beauty of the Lord,
+and to inquire in his temple_." The object of his love was "_the beauty
+of the Lord_;" doubtless meaning his moral perfections. Intimately
+connected with this was his desire to know the will of the Lord. For
+this he wished to "_inquire in his temple_." And whenever the love of
+God is genuine, it will call forth the same desire. The apostle John,
+whose very breath is love, says, "This is the love of God, that we _keep
+his commandments_." The child that loves his parents will delight in
+doing everything he can to please them. But the child that cares for his
+parents only as he expects to be benefited by them, will always do as
+little as possible for them, and that little unwillingly. So, in our
+relations with God. The hypocrite may have a kind of love to him,
+because he thinks himself a peculiar object of divine favor, and because
+he still expects greater blessings. But this does not lead him to
+delight in the commands of God. He rather esteems them as a _task_. His
+heart is not in the doing of them; and he is willing to make them as
+light as possible. But, the real Christian _delights_ in the law of God;
+and the chief source of his grief is, that he falls so far short of
+keeping it.
+
+Again, if we love God, we shall love the image of God, wherever we find
+it. "Every one that loveth him that begat, loveth him also that is
+begotten of him." Our love to Christians, if genuine, must arise from
+the resemblance which they bear to Christ; and not from the comfort
+which we enjoy in their society, nor because they appear friendly to us.
+This hypocrites also feel. If we really exercise that love, we shall be
+willing to make personal sacrifices for the benefit of our Christian
+brethren. We are directed to love one another _as Christ loved us_. And
+how did Christ love us? So strong was his love that he laid down his
+life 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 require
+it. Such is the strength of that love which we are required to exercise
+for our Christian brethren. But, how can this exist in the heart, when
+we feel unwilling to make the least sacrifice of our own feelings or
+interests for their benefit?
+
+Again; there is another kind of love required of us. This is the love of
+compassion, which may be exercised even towards wicked men. And what
+must be the extent of this love? There can be but one standard. We have
+the example of our Lord before us. So intense was his love, that it led
+him to make every personal sacrifice of ease, comfort, and worldly good,
+for the benefit of the bodies and souls of men; yea, he laid down his
+life for them. This is the kind of love which is required of us, and
+which was exercised by the apostles and early Christians.
+
+Another fruit of the Spirit is JOY. We are commanded to rejoice in the
+Lord _at all times_. If we have a proper sense of the holiness of God's
+moral character; of the majesty and glory of his power; of the infinite
+wisdom which shines through all his works; the infinite rectitude of his
+moral government; and especially of that amazing display of his love, in
+the work of redemption--it will fill our hearts with "JOY UNSPEAKABLE
+AND FULL OF GLORY." Nor is rejoicing in God at all inconsistent with
+mourning for sin. On the contrary, the more we see of the divine
+character, the more deeply shall we be abased and humbled before him.
+Says Job, "I have heard of thee by the hearing of the ear; but now _mine
+eye seeth_ thee. _Wherefore_, I abhor myself, and repent in dust and
+ashes." It was a _sight_ of God which brought this holy man so low
+before him.
+
+Another fruit of the Spirit is PEACE. This is of two kinds; peace with
+God, and peace with man. The impenitent are at war with God; there is
+therefore no peace for them. God is angry with them, and they are
+contending with him. But the Christian becomes reconciled to God through
+Christ. He finds peace in believing in him. The Lord is no longer a God
+of terror to him, but a "God of peace." Hence the gospel is called the
+"way of peace;" and Christ the "Prince of Peace." Jesus, in his parting
+interview with his beloved disciples, says, "Peace I leave with you, _my
+peace_ I give unto you." Righteousness, or justice and peace, are said
+to have met together and kissed each other. "We have peace with God,
+through our Lord Jesus Christ." The Bible is full of this subject, but I
+cannot dwell upon it. I wish you to look out the following passages;
+read and compare them diligently, and meditate upon the blessed truth
+which 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 felt
+than described. It is a calm and holy reconciliation with God and his
+government; a settled feeling of complacency towards everything but sin.
+It begets a serene and peaceful temper and disposition of the heart. But
+this gracious work of the Holy Spirit does not stop with these exercises
+of the mind. However we may seem to feel, in our moments of retirement
+and meditation, if this peaceful disposition is not carried out in our
+intercourse with others, and our feelings towards them, we have reason
+to suspect ourselves of hypocrisy. Whatever is in our hearts will
+manifest itself in our conduct. If we exercise a morose, sour, and
+jealous disposition towards others; if we indulge a censorious spirit,
+not easily overlooking their faults; if we are easily provoked, and
+irritated with the slightest offence; if we indulge in petty strifes and
+backbiting--surely the peace of God does not rule in our hearts. So much
+does Christ esteem this peaceful spirit, that he says peacemakers shall
+be called the children of God. Again, he tells his disciples to "have
+peace one with another." The apostle Paul, also, gives frequent
+exhortations to the exercise of this grace. "Be at peace among
+yourselves." "Follow peace with all men." "If it be possible, live
+peaceably 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 easily
+provoked to resentment. The word used in the original signifies
+_easiness of mind_. The cultivation of this grace resembles the taming
+of wild animals. It is the bringing of all our wild and ungovernable
+passions under control. It is an eminent work of the Spirit; and we may
+judge of our spiritual attainments by the degree of it which we possess.
+The Scriptures abound with exhortations to the cultivation of it. It is
+preeminently lovely in the female character. Hence, the apostle Peter
+exhorts women to adorn themselves with the ornament of a meek and quiet
+spirit, which is, in the sight of God, of great price.
+
+LONG-SUFFERING and GENTLENESS are twin-daughters of Meekness. The latter
+is the disposition of the heart. The former are the actions which flow
+out from that disposition, in our intercourse with others.
+Long-suffering is godlike. It is an imitation of the forbearance of God
+towards his rebellious creatures. He is long-suffering, and slow to
+anger. He does not let his anger burn hot against sinners, till all
+means of bringing them to repentance have failed. O, how should this
+shame us, who cannot bear the least appearance of insult or injury from
+our fellow-sinners, without resentment! But, if we would be the children
+of our Father in heaven, we must learn to bear ill treatment with a meek
+and quiet and forgiving temper. Gentleness is one of the most lovely of
+all the graces of the Spirit. It is a "softness or mildness of
+disposition and 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 the
+burden of common misery;" the constant exercise of this spirit is of the
+greatest importance to the Christian who would glorify God in his life,
+and do good to his fellow-creatures.
+
+GOODNESS is another fruit of the Spirit. I suppose the apostle here
+means the same that he expresses in another place by "bowels of mercies
+and kindness." It is doing good both to the bodies and souls of others,
+as we have opportunity. "Be kindly affectioned one to another." "Be ye
+kind one to another, tender-hearted." This is a distinguishing trait in
+the Christian character. It shone forth in all its loveliness in our
+divine Redeemer. He _went about_ doing good. So ought we to imitate his
+example. It should be our chief aim and study to make ourselves useful
+to others; for we thereby glorify God. If we have the Spirit of Christ,
+this will be the great business of our lives.
+
+Another fruit of the Spirit is FAITH. Although this is mentioned last
+but two in the catalogue, yet it is by no means the least important.
+Indeed, it may be called the father of all the rest. The proper
+definition of faith is, a _belief of the truth_. Faith is a very common
+principle of action, by which is transacted all the business of this
+life. People universally act according to their faith. If a person is
+fully 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 its
+professed value. If the merchant believes that his customer is able to
+pay for them, he will give him goods upon credit. If a child really
+believes his parent will punish him for doing mischief, he will keep out
+of it. And so, in everything else, we act according to our belief. No
+person ever fully believes a truth which concerns himself, without
+acting accordingly. That faith which is the fruit of the Spirit is a
+hearty belief of all the truths of God's word. And in proportion as we
+believe these truths, in their application to ourselves, we shall act
+according to them. The reason why the sinner does not repent and turn to
+God, is that he does not fully believe the word of God, as it applies to
+himself. He may believe some of the abstract truths of the Scriptures,
+but he does not really believe himself to be in the dreadful danger
+which they represent him. The reason why Christians live so far from the
+standard of God's word is that their belief in the truths contained in
+it is so weak and faint. We all profess to believe that God is
+everywhere present. Yet, Christians often complain that they have no
+lively sense of his presence. The reason is, that they do not fully and
+heartily believe this truth. So strong and vivid is the impression when
+this solemn truth takes full possession of the soul, that the apostle
+compares it to "_seeing him that is invisible_." Now, but for our
+unbelief, we should always have such a view of the divine presence. 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, and
+all our sins and short-comings from unbelief. It is a belief of the
+moral excellence of God's character which inspires love. It is a belief
+of our own depravity, and the exceeding sinfulness of sin, which creates
+godly sorrow. It is a strong and particular belief of all the
+overwhelming truths of the Bible, which overcomes the world. "This is
+the victory; even our faith." It is a firm and unshaken belief in these
+truths, presenting the glories of heaven just in view, which supports
+the Christian in the dark and trying hour of death. It is the same
+belief which makes him "as bold as a lion" in the performance of his
+duty. This is what supported the martyrs, and enabled them cheerfully to
+lay down their lives for Christ's sake. It is this which must support
+you in the Christian warfare. And in proportion to your faith will be
+your progress. I would be glad to say more on this subject. It is large
+enough to fill a volume.
+
+TEMPERANCE is another fruit of the Spirit. This consists in the proper
+control of all our desires, appetites, and passions. The exercise of
+this grace is of vital importance, not only as it concerns the glory of
+God, but our own health and happiness.
+
+I have felt much straitened in giving a description of the fruits of the
+Spirit in a single letter. I have not pretended to do justice to the
+subject. My principal object has been to show the beautiful symmetry of
+the Christian character, as it extends from the heart to all our
+actions, in every relation of life. And this will serve as an
+introduction to the more particular consideration of the various
+Christian duties.
+
+ Your affectionate Brother.
+
+
+
+
+LETTER IV.
+
+_On the Reading and Study of the Holy Scriptures_
+
+ "Search the Scriptures."--JOHN 5:39.
+
+
+MY DEAR SISTER,
+
+I feel persuaded that you will take a deep interest in the subject of
+this letter; for, to a true child of God, nothing is so precious as the
+volume of inspiration. It is like rubies in a case of gold. That which
+is most valuable for practical use lies on the surface; while every
+examination discovers new gems of surpassing beauty.
+
+There is this difference between the _devotional reading_ and the
+_thorough study_ of the Holy Scriptures,--that the object of the former
+is to affect the heart, while that of the latter is chiefly to inform
+the understanding. Although this blessed book should never be used
+without practical application, yet, when all the powers of the mind are
+taxed to ascertain the critical meaning of the text, there is less
+opportunity for the exercise of the affections of the heart than when
+the mind is suffered simply to dwell upon obvious truth. For the
+systematic study of the Bible, portions of time should be set apart, if
+possible, separate from our regular seasons of devotion; or, perhaps,
+immediately after. For the former, a small portion should be selected
+from the more practical and devotional parts of the Bible.
+
+We are commanded to _search the Scriptures_. _Searching_ is a difficult
+and laborious work. To induce us to engage in it, we must have a strong
+desire for something valuable. Here is a treasure of sufficient value to
+call forth this desire. This blessed book contains the revealed will of
+God. All who love God will be anxious to know his will. They will make
+it the rule of their conduct. "Thy word," says the Psalmist, "is a lamp,
+unto my feet, and a light unto my path." The will of God, as made known
+in his word, is like a lantern, which sheds a light on our path, and
+directs the steps of our feet. The sincere Christian will search after a
+knowledge of God's will, with more eagerness than he would search for
+hidden treasures of gold and silver. He will _set his heart_ to the
+work. This is what God commands. After Moses had given the law of God to
+the children of Israel, he said unto them, "_Set your hearts_ unto all
+the words which I testify among you this day." This is a very strong
+expression. To _set our hearts_ to any work, is to go about it in
+earnest, with all the energies of our souls. Again; when we make great
+search for 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_ in
+my heart." But mark the reason of his conduct. Why did he hide God's
+word in his heart? He explains his motive: "That I might not _sin
+against thee_." His object, in hiding God's word in his heart, was to
+know how to regulate his conduct so as not to sin against him. You must
+feel a personal interest in the truth. You must study it as the
+directory of your life. When you open this blessed book, let this always
+be 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 will
+not fail to learn the will of God. But when you have learned your duty
+in God's word, _do it without delay_. Here are two very important points
+of Christian character, quite too much overlooked. (1.) An earnest
+desire to know present duty. (2.) A steadfast and settled determination
+to _do it as soon as it is known_. Here lies the grand secret of high
+spiritual attainments. A person who acts from these principles may make
+greater progress in a single day than a tardy, procrastinating spirit in
+a long life. The pressure of obligation rests upon the present moment.
+Remember, when you have ascertained present duty, the delay of a single
+moment is _sin_. With these remarks, I submit a few practical directions
+for the profitable reading and study of the Holy Scriptures.
+
+1. _Read the Bible in your closet, or under circumstances which will
+secure you from interruption, either by the conversation of others, or
+the attractions of other objects._ Do not attempt to fill up little
+broken intervals of time with the reading of God's word. Leave these
+seasons for lighter reading. Remember, the reading of the Scriptures is
+nothing less than conversing with God. When any one pays so little
+attention to your conversation as not to understand what you say, you
+consider it a great breach of politeness. God speaks to you whenever you
+read his holy word. His all-seeing eye rests upon your heart; and he
+knows whether you are engaged in solemn trifling. If you read his word
+so carelessly as not to understand its meaning and drink in its spirit,
+you treat him as you would disdain to be treated by an earthly friend. O
+the forbearance of God, who suffers such indignity from those who call
+themselves his children! Never approach the word of God but with
+feelings of reverence and godly fear.
+
+2. _Come to the work with a preparation of heart._ If you were going to
+visit some person of great consequence, whose favor and esteem you
+wished to secure, you would take care to have everything about your
+person adjusted in the most becoming manner. So let it be with your
+mind, when you come to converse with God. Shut out all worldly thoughts.
+Strive to bring yourself into a tranquil, holy, and tender frame, so
+that the truths you contemplate may make their proper impression upon
+your heart.
+
+3. _Seek the aid of the Holy Spirit._ Christ promised his disciples
+that, when the Holy Spirit should come, he would "_guide_ them into all
+truth." Without his enlightening influences, we cannot understand the
+word of God; and without his gracious influences upon the heart, we
+shall not be disposed to obey it. We have the most abundant
+encouragement to seek the aid of this Divine Instructor. Christ assures
+us that God is more willing to give his Holy Spirit to them that ask
+him, than earthly parents are to give good gifts to their children.
+Before opening God's word, pray that he would show you the truth, the
+rule of your duty, and incline your heart to obey it. As you proceed,
+keep your heart silently lifted up to God for the same object.
+
+4. _Read with self-application._ Whenever you have discovered any truth,
+ask what bearing it has upon your _present duty_. If it relates to
+spiritual feelings, compare it with the exercises of your own heart. If
+they do not correspond, you have work for repentance. Go immediately to
+the cross of Christ; give yourself away to him anew, and seek for pardon
+and needed grace. This you may do instantly, either in a silent or an
+audible prayer. If it relates to the spirit and temper of Christians, in
+their intercourse with one another, or with the world, compare it with
+your own conduct. If you find yourself condemned, you have the same
+course to pursue, with a steadfast determination to exhibit more of the
+spirit of Christ. If it relates to some positive duty, inquire whether
+you have done it. If not, you have to go through the same work of
+repentance 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, a
+daily supply of nourishment is required. Equally necessary is daily food
+for the soul. The word of God is the bread of eternal life. Take, then,
+your regular supplies of spiritual food, that your soul may not famish.
+Choose for this purpose those seasons when you are least liable to
+interruption; when you can retire and shut out the world; when you can
+best command the energies of your mind. There is no time more fit and
+suitable for this than the morning. Then the mind is clear, vigorous,
+unincumbered, and prepared to receive an impression. There is also a
+propriety in consulting God's word at the close of the day. But this
+depends much upon the state of bodily feeling. If you become exhausted
+and dull, after the labors of the day, I would rather recommend taking
+the whole time in the morning. But by no means confine yourself to these
+stated seasons. Whenever the nature of your pursuits will admit of your
+seclusion for a sufficient length of time to fix your mind upon the
+truth, you may freely drink from this never-failing fountain of the
+water of life.
+
+6. _Study the Scriptures systematically._ If you read at random, here a
+little and there a little, your views of divine truth will be partial
+and limited. This method may indeed be pursued in regard to reading
+_strictly devotional_; but only when other time is taken for obtaining a
+connected view and a critical understanding of the whole Bible. The
+Bible is like a dish of savory meats. There is almost every variety of
+style and matter. There is _History, Biography, Argumentative and
+Didactic Essays, and Poetry_. Although these various kinds of writing
+are contained in a great number of books, written by various authors, at
+different times, without concert, yet a remarkable unity of design runs
+through the whole. They all aim at the development of the plan of God's
+moral government; and a most striking harmony of sentiment prevails
+throughout. We find everything, from the very beginning, pointing to the
+glorious plan of redemption revealed in the Gospel. Although we may, at
+first view, feel the want of a regular system of divinity, yet, a
+careful attention to the subject will convince us that God's plan is
+best. We have here the principles of his government exhibited in _living
+examples_; which give us a clearer view, and more vivid impression of
+them, than we could obtain from the study of an abstract system. There
+are several things to be observed, in the systematic and thorough study
+of the Bible, some of which I shall mention.
+
+(1.) Always keep distinctly before you the grand design of the
+Scriptures; which is, to convince mankind of their lost and ruined
+condition, make known the way of salvation, and persuade them to embrace
+it.
+
+(2.) Make it your constant aim to ascertain what is the plain and
+obvious meaning of the writer; for this is the mind of the Spirit. To
+aid you in this, observe the following particulars: 1. Endeavor to
+become acquainted with the peculiarity of each writer's style. Although
+the matter and words of Scripture were dictated by the Holy Spirit, yet
+it was so done that each writer employed a style and manner peculiar to
+himself. This does not invalidate the evidence of their divine origin.
+On the contrary, it shows the wisdom of the Spirit. For, if the whole
+Bible had been written in a uniform style, it would have given opposers
+a strong argument against its authenticity; while the want of that
+uniformity furnishes conclusive evidence that it could not have been the
+work of a single impostor. Again; a continued sameness of style would
+make the reading of so large a book as the Bible tedious and unpleasant;
+but the rich variety presented by the various authors of this blessed
+book, helps our infirmities, and makes the reading of it pleasing and
+delightful. 2. "Inquire into the character, situation, and office of the
+writer; the time, place, and occasion of his writing; and the people
+for whose immediate use he intended his work." This will enable you to
+understand his allusions to particular circumstances and customs, and to
+see the practical application of the principles he advances. 3. Consider
+the principal scope or aim of the book; or, what was the author's
+object, design, or intention, in writing it. Notice also the general
+plan or method which he has pursued. This will enable you to discover
+his leading ideas, if it be an argumentative work; or the particular
+instructions of God's providence, if it be historical. 4. Where the
+language is difficult to be understood, pay strict attention to the
+context, and you will generally find the author's meaning explained.
+But, if you do not, consider whether the difficult phrase is a
+peculiarity of the writer's style. If so, look out the place where he
+has used it in a different connection, and see what meaning is attached
+to it there. But, if this does not satisfy you, examine the passages, in
+other parts of the Scriptures, which relate to the same subject, and
+compare them with the one under consideration. This will generally clear
+up the darkest passages. But, if you still feel in doubt, you may find
+assistance from consulting commentators, who have made themselves
+thoroughly acquainted with all the particulars I have mentioned; which,
+with a knowledge of the language in which the book was originally
+written, may have enabled them to remove the difficulty. But, do not
+trust the opinions of commentators any farther than you see they agree
+with the general system of revealed truth; and, above all, do not follow
+them in any scheme of fanciful interpretation or visionary speculation.
+
+(3.) Do not task yourself with a certain _quantity_ of reading at the
+regular seasons devoted to the study of the Bible. This may lead you to
+hurry over it, without ascertaining its meaning, or drinking in its
+spirit. You had better study one verse thoroughly, than to read half a
+dozen chapters carelessly. The nourishment received from food depends
+less on the quantity than on its being perfectly digested. So with the
+mind; one clear idea is better than a dozen confused ones; and there is
+such a thing as overloading the mind with undigested knowledge. Ponder
+upon every portion you read, until you get a full and clear view of the
+truth it contains. Fix your mind and heart upon it, as the bee lights
+upon the flower; and do not leave it till you have extracted all the
+honey it contains.
+
+(4.) Read in course. By studying the whole Bible in connection, you will
+obtain a more enlarged view of the plan of God's moral government. And
+you will see how it all centres in the Lord Jesus Christ. But I would
+not have you confine yourself entirely to the regular reading of the
+whole Bible in course. Some portions of the historical part do not
+require so much _study_ as that which is more argumentative and
+doctrinal; and some parts of the word of God are more devotional than
+others, and therefore better fitted for daily practical use. A very good
+plan is, to read the Old and New Testaments in course, a portion in
+each, every day. If you begin at Genesis, Job, and Matthew, and read a
+chapter every day, at each place, omitting the first, and reading three
+Psalms, on the Sabbath, you will read the whole Bible in a year, while
+on every day you will have a suitable variety. Besides this, the more
+devotional and practical books should be read frequently. The Psalms
+furnish a great variety of Christian experience, and may be resorted to
+with great profit and comfort, under all circumstances. This is the only
+book in the Bible which does not require to be read in course. The
+Psalms are detached from each other, having no necessary connection. The
+other books were originally written like a sermon or a letter. They
+have, for convenience, since been divided into chapters and verses. If
+you read a single chapter by itself, you lose the connection; as, if you
+should take up a sermon and read a page or two, you would not get a full
+view of the author's subject. I would therefore recommend that, in
+addition to your daily reading in the Old and New Testaments, you have
+also some one of those books which require most study, in a course of
+reading, to take up whenever you have an occasional season of leisure to
+devote to the study of the Bible. But, when you have commenced one book,
+finish it before you begin another. You will find great advantage from
+the use of a reference Bible and concordance. By looking out the
+parallel passages, as you proceed, you will see how one part of the
+Scriptures explains another, and how beautifully they all harmonize.
+This will also give you a better view of the _whole Scriptures_ than you
+can obtain in any other way. But if you are a Sabbath-school teacher or
+scholar, your regular lesson will furnish as much study of this
+description as you will be able thoroughly to accomplish.
+
+(5.) In reading the Scriptures, there are some subjects of inquiry which
+you should carry along with you constantly: 1. What do I find here which
+points to Christ? Unless you keep this before your mind, you will lose
+half the interest of many parts of the Old Testament. Indeed, much of it
+will otherwise be almost without meaning. It is full of types and
+prophecies relating to Christ, which, by themselves, appear dry, but,
+when understood, most beautiful and full of instruction. 2. Remember
+that the Bible contains a history of the church. Endeavor, then, to
+learn the state of the church at the time of which you are reading. For
+the sake of convenience, and a clearer view of the subject, you may
+divide the history of the church into six periods: (1.) From the fall of
+Adam to the flood. (2.) From Noah to the giving of the law. (3.) From
+that time to David and the prophets. (4.) From David to the Babylonish
+captivity. (5.) From that time till the coming of Christ. (6.) From
+Christ to the end of time, which is called the gospel dispensation. From
+the commencement you will see a gradual development of God's designs of
+mercy, and a continually increasing light. Take notice of what period of
+the church you are reading; and from this you may judge of the degree
+of obligation of its members; for this has been increasing with the
+increase of light, from the fall of Adam to the present day; and it will
+continue to increase to the end of time. Note, also, the various
+declensions and revivals of religion which have occurred in every period
+of the church, and endeavor to learn their causes and consequences. By
+this, you will become familiar with God's method of dealing with his
+people; from which you may draw practical lessons of caution and
+encouragement for yourself. 3. Inquire what doctrinal truth is either
+taught, illustrated, or enforced, in the passage you are reading; and
+also, what _principle_ is recognized. Great and important principles of
+the divine government and of practical duty are often implied in a
+passage of history which relates to a comparatively unimportant event.
+Let it be your business to draw out these principles, and apply them to
+practice. Thus, you will be daily increasing your knowledge of the great
+system of divine truth, the necessity of which I need not urge. 4. Note
+every promise and every prediction; and observe God's faithfulness in
+keeping his promises and fulfilling his prophecies. This will tend to
+strengthen your confidence in him. You will find it profitable, as you
+proceed, to take notes of these several matters, particularly; and, at
+the close of every book, review your notes, and sum them up under
+different heads.
+
+(6.) Read the gospels with great care, for the particular purpose of
+studying the character of the blessed Jesus. Dwell upon every action of
+his life, and inquire after his motives. By this course you will be
+surprised to find the Godhead shining through the manhood, in little
+incidents which you have often read without interest. Look upon him at
+all times in his true character, as Mediator between God and man.
+Observe his several offices of Prophet, Priest, and King. See in which
+of these characters he is acting at different times; and inquire what
+bearing the particular action you are considering has upon his
+mediatorial character. Observe, also, the particular traits of
+character which appear conspicuous in particular actions; as power,
+energy, manly hardihood, dignity, condescension, humility, love,
+meekness, pity, compassion, tenderness, forgiveness, &c. Take notes; and
+when you have finished the course, draw from them, in writing, a minute
+and particular description of his character. This will be of great
+service to you as a pattern. You will also, by this means, see a
+peculiar beauty and fitness in Christ for the office he has undertaken,
+which you would not otherwise have discovered. But, do not stop with
+going through this course once. Repeat it as often as you can
+consistently with your plan of a systematic study of the Holy
+Scriptures. You will always find something new; and upon every fresh
+discovery, you can revise your old notes.
+
+(7.) In reading the historical and biographical parts of Scripture,
+several things are necessary to be observed: 1. The histories contained
+in the Bible are the histories of God's providence. Observe his hand in
+every event. You will there find some principle or law of his moral
+government exemplified. Inquire what that principle is, and carefully
+observe its application to the conduct of nations, communities, and
+individuals. 2. Whenever you read of particular mercies or judgments, as
+experienced by nations, communities, or individuals, look back for the
+cause. By this you will discover the principles upon which God acts in
+these matters. 3. In the biographies of the Bible, study the motives and
+conduct of the characters described. If they are unconverted men, you
+will learn the workings of human depravity, and discover what kind of
+influence a correct religious public sentiment has in restraining that
+depravity. If they are good men, you will see, in their good actions,
+living illustrations of the great doctrines of the Bible. Endeavor to
+learn by what means they made such eminent attainments in holiness, and
+strive to imitate them. If their actions are bad, look back and inquire
+into the cause of their backslidings. If you discover it, you will find
+a way-mark, to caution you against falling into the same pit.
+
+(8.) The poetical and didactic parts of the Scriptures are scattered
+throughout the whole Bible. These abound with highly wrought figures.
+This is probably owing partly to the insufficiency of ordinary language
+to express the sublime and lofty ideas presented to the minds of the
+writers by the Spirit of truth. Endeavor to obtain a clear and correct
+understanding of the figures used. These are often taken from prevailing
+habits and customs, and from circumstances peculiar to the countries
+where the Scriptures were written. These habits and circumstances you
+must understand, or you will not see the force of the allusions. Others
+are taken from circumstances peculiar to particular occupations in life.
+These must also be thoroughly studied, in order to be understood. But,
+where the figures are drawn from things perfectly familiar, you will not
+perceive their surprising beauty and exact fitness to express the idea
+of the sacred pen-man, until you have carefully studied them, and noted
+the minutest circumstances. Beware, however, that you do not carry out
+those figures so far as to lead you into fanciful and visionary
+interpretations.
+
+(9.) The books of the prophets consist of reproofs, exhortations,
+warnings, threatenings, predictions, and promises. By carefully studying
+the circumstances and characters of those for whom they were written,
+you will find the principles and laws of God's moral government set
+forth, in their application to nations, communities, and individuals.
+From these you may draw practical rules of duty, and also learn how to
+view the hand of God, in his providence, in different ages of the world.
+The predictions contained in these books are the most difficult to be
+understood of any part of the Bible. In reading them you will notice, 1.
+Those predictions whose fulfilment is recorded in the Bible, and
+diligently examine the record of their fulfilment. You will see how
+careful God is to fulfil every jot and tittle of his word. 2. There are
+other prophecies, the fulfilment of which is recorded in profane
+history; and others still which are yet unfulfilled. To understand
+these, it will be necessary to read ancient and modern history, in
+connection with the explanation of the prophecies by those writers who
+have made them their study. An attention to this, so far as your
+circumstances will admit, will be useful in enlarging your views of the
+kingdom of Christ. But, beware of becoming so deeply absorbed in these
+matters as to neglect those of a more practical nature; and especially
+be cautious of advancing far into the regions of speculation as to what
+is yet future.
+
+(10.) You will find it an interesting and profitable employment
+occasionally to read a given book through, for the purpose of seeing
+what light it throws upon some particular subject,--some point of
+Christian doctrine, duty, practice, character, &c. For example, go
+through 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 on
+the subject of Revivals. Pursue the same course with other books, and in
+respect to other subjects. In this way you will sometimes be surprised
+to find how much you have overlooked in your previous reading.
+
+It will be perceived that I have laid out a very extensive and laborious
+work. But this is the great business of our lives; and, indeed, the
+contemplation of the glorious truths revealed in the Bible will form the
+business of eternity; and even that will be too short to learn the
+length and breadth, and height and depth, of the ways of the Almighty.
+
+ Your affectionate Brother.
+
+
+
+
+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 well
+understood and diligently practised. It seems hardly necessary to urge
+prayer upon the Christian _as a duty_. Every true Christian must feel it
+to be a soul-exalting _privilege_. It is his breath; without it, he can
+no more maintain his spiritual life, than animal life can be sustained
+without breathing. Prayer is an intimate communion with God, by which we
+unbosom our hearts to him, and receive communications of his grace, and
+fresh tokens of his love. What Christian, then, whose soul burns with
+divine love, will be disposed to apply to this holy employment the cold
+appellation of _duty_? Yet, God sees so much the importance of prayer,
+that he has not only _permitted_, but _commanded_ us to pray. Our Lord
+frequently directed his disciples, and us through them, to "watch and
+pray." He also teaches us to persevere in prayer: "Men ought always to
+pray, and not to faint." The apostle Paul is frequent in exhorting
+Christians to pray: "Pray without ceasing." "I will that men pray
+everywhere." "Praying always, with all prayer and supplication in the
+Spirit." "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 by
+the example of all the holy men whose biography is given in Scripture.
+Moses, Samuel, David, Elijah, and all the prophets, were mighty in
+prayer. So were also the apostles. But, above all, the Lord Jesus, our
+blessed pattern, has set before us a life of prayer. You will find it
+very profitable to read the lives of these holy men, but especially that
+of our blessed Saviour, for the special purpose of noticing how much
+they abounded in prayer. Our Lord never undertook anything of
+importance, without first observing a special season of prayer. Oft we
+find him retiring into the mountains, sometimes a great while before
+day, for prayer. Indeed, on several occasions, he continued all night in
+prayer to God. If, then, it became the Lord of life and glory to spend
+much time in prayer, how much more, such weak and sinful creatures as
+we, who are surrounded with temptations without, and beset with
+corruptions within! Prayer is necessarily so intermingled with every
+duty, that the idea of a prayerless Christian is an absurdity.
+
+Prayer not only secures to us the blessings which we need, but it brings
+our minds into a suitable frame for receiving them. We must see our
+need, feel our unworthiness, be sensible of our dependence upon God, and
+believe in his willingness to grant us, through Christ, the things that
+are necessary and proper for us. An acknowledgment of these things, on
+our part, is both requisite and proper; and, without such
+acknowledgment, it might not be consistent with the great ends of his
+moral government for God to grant us our desires.
+
+Prayer is the offering up of the sincere desires and feelings of our
+hearts to God. It consists of _adoration_, _confession_, _supplication_,
+_intercession_, and _thanksgiving_. _Adoration_ is an expression of our
+sense of the infinite majesty and glory of God. _Confession_ is an
+humble 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 our
+gratitude to God for his goodness and mercy towards us and our
+fellow-creatures. All these several parts are embraced in the prayers
+recorded in Scripture, though all of them are not generally found in the
+same prayer. The prayer of Solomon, at the dedication of the temple,
+commences with adoration, and proceeds with supplication and
+intercession. 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 and
+adoration, and proceeds with confession, supplication, and intercession.
+The prayers of David are full of thanksgiving. The prayer of Habakkuk
+consists of adoration, supplication, and thanksgiving. The prayer of the
+disciples, after the joyous return of the apostles from the council of
+their persecutors, consists of adoration, a particular rehearsal of
+their peculiar circumstances, and supplication. The apostle Paul
+particularly enjoins "prayer and supplication, with thanksgiving." If
+you wish to learn _how_ to pray, I would advise you to look out and
+study all the prayers recorded in Scripture. Although most of them are
+probably but the substance of what was said on the several occasions
+when they were offered, yet you will find them much better patterns than
+the prayers of Christians at the present day. There is a fervent
+simplicity about them, very different from the studied, formal prayers
+which we often hear. There is a definiteness and point in them, which
+take hold of the feelings of the heart. The Lord's prayer furnishes a
+comprehensive summary of the subjects of prayer: and you will take
+particular notice what a prominent place is assigned to the petition for
+the coming of Christ's kingdom. This shows that, in all our prayers, the
+glory of God should be the leading desire of our hearts. But, it is
+evident that Christ did not intend this as a particular form of prayer,
+to be used on all occasions; although it includes all that is necessary.
+We are so made as to be affected with a _particular_ consideration of
+the subjects in which we are interested. We find our Lord himself using
+other words to suit particular occasions; although the subjects of his
+prayers were all included in this. The same thing, also, we observe in
+the practice of the apostles and early Christians. This is only intended
+as a general pattern; nor is it necessary that all the petitions
+contained in the Lord's prayer should ever be made at the said time.
+
+Prayer must always be offered in the name of Christ. There is no other
+way by which we can approach God. There is no other channel through
+which we can receive blessings from him. Jesus is our Advocate and
+Intercessor. Our blessed Lord, speaking of the time of his
+glorification, says to his disciples, "Verily, I say unto you,
+whatsoever ye shall _ask the Father in my name_, he will give it you."
+This, however, does not forbid us to pray directly to Christ, as God
+manifest in the flesh, which was a common practice with the apostles.
+
+When the power of prayer is properly understood, it becomes a subject of
+amazing interest. I am persuaded there is a vast amount of unbelief, in
+relation to this matter, among Christians. If it were not so, the
+chariot wheels of God's salvation would roll on with mighty power. There
+would be a glorious movement in every part of the world. The Spirit of
+the Lord would be shed forth like a "mighty rushing wind." The promises
+of God to his people are so large and full, that the utmost stretch of
+their faith cannot reach them. The great and eternal God has
+condescended to lay himself under obligation to hear and answer the
+prayers of mortal worms. If we collect the promises relating to this
+subject, we shall be astonished at the amount of assurance which is
+given. So confident was David on this point, that he addresses God as
+the _hearer of prayer_, as though that were a distinguishing trait in
+his character. Again, he says, "He will _regard_ the prayer of the
+destitute, and _not despise_ their prayer." Solomon says, "The prayer of
+the upright _is his delight_;" and again, "He heareth the prayer of the
+righteous." The apostle James Bays, "The effectual, fervent prayer of a
+righteous man _availeth much_." The apostle Peter says, "The eyes of the
+Lord are open to the righteous, and his ears are open unto their
+prayers." And Christ himself has assured us, in the strongest possible
+terms, of the willingness of God to give spiritual blessings to those
+that ask for them. He says, "Ask, and it shall be given you; seek, and
+ye shall find; knock, and it shall be opened unto you. For _every one_
+that asketh receiveth; and he that seeketh, findeth; and to him that
+knocketh, it shall he opened." But, as if this assurance were not
+sufficient to convince us of this most interesting truth, he appeals to
+the tenderest sympathies of our natures. He asks if any father would
+insult the hungry cries of his beloved son, when fainting for a morsel
+of bread, by giving him a stone; or, if he ask an egg, to gratify his
+appetite, will he give him a venomous scorpion, to sting him to
+death?[B] He then argues, that if sinful men exercise tender compassion
+towards their children, how much more shall our heavenly Father, whose
+very nature is love, regard the wants of his children who cry unto him.
+Is it possible to conceive a stronger expression of the willingness of
+God to answer the prayers of his people?
+
+ [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 every
+age of the church. Thus, Abraham prayed for Sodom; and, through his
+intercession, Lot was saved. His servant, when sent to obtain a wife for
+Isaac, received a direct answer to prayer. When Jacob heard that his
+brother Esau was coming against him, with an army of four hundred men,
+he wrestled all night in prayer, and prevailed; so that Esau became
+reconciled to him. Moses prayed for the plagues to come upon Egypt, and
+they came; again, he prayed for them to be removed, and they were
+removed. It was through his prayers that the Red Sea was divided, the
+manna and the quails were sent, and the waters gushed out of the rock
+And through his prayers, many times, the arm of the Lord was stayed,
+which had been uplifted to destroy his rebellious people. Samuel, that
+lovely example of early piety, and the judge and deliverer of Israel,
+was given in answer to the prayer of his mother. When the children of
+Israel were in danger of being overthrown by the Philistines, Samuel
+prayed, and God sent thunder and lightning, and destroyed the armies of
+their enemies. Again, to show their rebellion against God, in asking a
+king, he prayed, and God sent thunder and lightning upon them in the
+time of wheat harvest. In order to punish the idolatry and rebellion of
+the Israelites, Elijah prayed earnestly that it might not rain; and it
+rained not for three years and six months. Again; he prayed that it
+might rain, and there arose a little cloud, as a man's hand, which
+spread and covered the heavens with blackness, till the rain descended
+in torrents. Again; when wicked Ahab sent a band of men to take him, he
+prayed, and fire came down from heaven, and consumed them. Hezekiah,
+upon the bed of death, prayed, and God lengthened his life fifteen
+years. Jerusalem was invaded by the army of Sennacherib, and threatened
+with destruction. Hezekiah prayed, and the angel of the Lord entered the
+camp of the invader, and in one night slew one hundred and eighty-five
+thousand men. When all the wise men of Babylon were threatened with
+destruction, because they could not discover Nebuchadnezzar's dream,
+Daniel and his companions prayed, and the dream and its explanation were
+revealed. Jonah prayed, and was delivered from the power of the fish. It
+was in answer to the prayer of Zacharias, that the angel Gabriel was
+sent to inform him of the birth of John the Baptist. It was after a ten
+days' prayer-meeting, that the Holy Ghost came down, on the day of
+Pentecost, "like a mighty rushing wind." Again; while the disciples were
+praying, the place was shaken where they were assembled, to show that
+God heard their prayers. It was in answer to the prayers of Cornelius,
+that Peter was sent to teach him the way of life. When Peter was
+imprisoned by Herod, the church set apart the night before his expected
+execution, for special prayer in his behalf. The Lord sent his angel,
+opened the prison doors, and restored him to the agonizing band of
+brethren. And when Paul and Silas were thrown into the dungeon, with
+their feet fast in the stocks, they prayed, and there was a great
+earthquake, which shook the foundations of the prison, so that all the
+doors were opened.
+
+But the faithfulness of God to his promises is not confined to Scripture
+times. Although the time of miracles has passed, yet every age of the
+church has furnished examples of the faithfulness of God in hearing the
+prayers of his children. But these are so numerous that it is difficult
+to make selections from them. However, I will mention a few. When the
+Arians, who denied the divinity of Christ, were about to triumph, the
+Bishop of Constantinople, and one of his ministers, spent a whole night
+in prayer. The next day, Arius, the leader of his party, was suddenly
+cut off, by a violent and distressing disease. This prevented the
+threatened danger. Augustine was a wild youth, sunk in vice, and a
+violent opposer of religion. His mother persevered in prayer for him
+nine years, when he was converted, and became the most eminent minister
+of his age. The life of Francke exhibits the most striking and signal
+answers to prayer. His orphan house was literally built up and sustained
+by prayer. If you have not already read this work, I would advise you to
+obtain it. It is a great help to weak faith. Mr. West (afterwards Dr.
+West) became pastor of the Congregational church in Stockbridge,
+Massachusetts, while destitute of vital piety. Two pious females often
+lamented to each other that they got no spiritual food from his
+preaching. At length, they agreed to meet once a week, to pray for his
+conversion. They continued this for some time, under much
+discouragement. But, although the Lord tried their faith, yet he never
+suffered them both to be discouraged at the same time. At length, their
+prayers were heard. There was a sudden and remarkable change in his
+preaching. "What is this?" said one of them. "God is the hearer of
+prayer," replied the other. The Spirit of God had led Mr. West to see
+that he was a blind leader of the blind. He was converted, and changed
+his cold morality for the cross of Christ, as the basis of his sermons.
+A pious slave in Newport, Rhode Island, was allowed by his master to
+labor for his own profit whatever time he could gain by extra diligence.
+He laid up all the money he earned in this way, for the purpose of
+purchasing the freedom of himself and family. But, when some of his
+Christian friends heard what he was doing, they advised him to spend his
+_gained_ time in fasting and prayer. Accordingly, the next day that he
+gained, he set apart for this purpose. Before the close of the day, his
+master sent for him, and gave him a written certificate of his freedom.
+This slave's name was Newport Gardner. He was a man of ardent piety; and
+in 1825, he was ordained deacon of a church of colored people, who went
+out from Boston to Liberia. Instances of surprising answers to prayer,
+no less striking than these, are continually occurring in the revivals
+of religion of the present day.
+
+With the evidence here presented, who can doubt that God hears and
+answers prayer? But, the objection arises, "If this doctrine be really
+true, why is it that Christians offer up so many prayers without
+receiving answers?" The apostle James gives some explanation of this
+difficulty: "Ye ask and receive not, _because ye ask amiss_." It becomes
+us, then, seriously and diligently to inquire how we may _ask aright_ so
+as to secure the blessings so largely promised in answer to prayer. In
+relation to this subject, there are several things to be observed:
+
+1. _We must sincerely desire the things which we ask._ If a child
+should ask his mother for a piece of bread, when she knew he was not
+hungry, but was only trifling with her, it would not he proper for her
+to give it. Indeed, she would have just cause to punish him for mocking
+her. And do we not often come to the throne of grace, when we do not
+really feel our perishing need of the things we ask? God sees our
+hearts; and he is not only just in withholding the blessing we ask, but
+in chastising us for solemn trifling.
+
+2. _We must desire what we ask, that God may be glorified._ "Ye ask
+amiss, _that ye may consume it upon your lusts_." We may possibly ask
+spiritual blessings for self-gratification; and when we do so, we have
+no reason to expect that God will bestow them upon us.
+
+3. _We must ask for things_ AGREEABLE TO THE WILL OF GOD. "And this is
+the confidence that we have in him, that if we ask anything _according
+to his will_, he heareth us." The things that we ask must be such, _in
+kind_, as he has indicated his willingness to bestow upon us. Such are,
+spiritual blessings on our own souls; the supply of our necessary
+temporal wants; and the extension of his kingdom. These are the _kind_
+of blessings that we are to ask; and the degree of confidence with which
+we are to look for an answer must be in proportion to the positiveness
+of the promises. Our Lord assures us that our heavenly Father is more
+willing to give good things, and particularly his Holy Spirit, to them
+that ask him, than earthly parents are to give good gifts to their
+children; and he declares expressly, that our sanctification is
+agreeable to the will of God. The promises of the daily supply of our
+necessary temporal wants are equally positive. What, then, can be more
+odious in the sight of God, than for those who profess to be his
+children to excuse their want of spirituality on the ground of their
+dependence upon him? And what more ungrateful, than to fret and worry
+themselves, lest they should come to want? We may also pray for a
+revival of religion in a particular place, and for the conversion of
+particular individuals, with strong ground of confidence, because we
+know that God has willed the extension of Christ's kingdom, and that the
+conversion of sinners is, _in itself_, agreeable to his will. But we
+cannot certainly know that he intends to convert a particular
+individual, or revive his work in a particular place; nor can we be sure
+that the particular temporal blessing that we desire is what the Lord
+sees to be needful for our present necessities.
+
+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 of
+the Lord." A difference of opinion exists among real Christians, as to
+what constitutes the _prayer of faith_ spoken of by the apostle. Some
+maintain that we must _believe that we shall receive the very thing for
+which we ask_. This opinion is founded on some promises made by our Lord
+to the apostles, which those who hold the contrary opinion suppose to
+have been intended only for them. I shall not attempt to determine this
+point; nor do I think it very important which of these theories is
+embraced; because, in examining the history of those persons whose
+prayers have received the seal of heaven, I find some of them embraced
+one, and some the other; while many who embrace either of them seem not
+to live in the exercise of prevailing prayer. The main point, therefore,
+seems to be, that we should maintain such a nearness of communion with
+God as shall secure the personal exercise of the prayer of faith. Two
+things, however, are essential to this: (1.) _Strong confidence in the
+existence and faithfulness of God._ "He that cometh unto God must
+believe _that he is_, and that _he is a rewarder of them that diligently
+seek him_." (2.) The prayer of faith must be _dictated by the Holy
+Spirit_. Faith itself is declared to be "the _gift of God_;" and the
+apostle says, "The Spirit also helpeth our infirmities; for we know not
+what we should pray for as we ought, but the Spirit itself maketh
+intercession for us, with groanings which cannot be uttered." "He maketh
+intercession for the saints, according to the will of God." When this
+wonderful truth is made known, we are no longer astonished that God
+should assure us, by so many precious promises, that he will hear and
+answer our prayers. We are called the temples of the Holy Ghost. If the
+Holy Ghost dwell in us, to guide and direct us in all our ways, will he
+forsake us in so important a matter as prayer? O, then, what a solemn
+place is the Christian's closet, or the house of prayer! There the whole
+Trinity meet in awful concert. The Holy Spirit there presents to the
+everlasting Father, through the eternal Son, the prayers of a mortal
+worm! Is it any wonder that _such a prayer_ should be heard? With what
+holy reverence and godly fear should we approach this consecrated place!
+
+5. We must ask in a _spirit of humble submission_, yielding our wills to
+the will of the Lord, committing the whole case to him, in the true
+spirit of our Lord's agonizing prayer in the garden, when he said, "_Not
+my will but thine be done_." If I had a house full of gold, and had
+promised to give you as much as you desire, would you need to be urged
+to ask? But, there is an inexhaustible fulness of spiritual blessings
+treasured up in Christ; and he has declared repeatedly that you may have
+as much as you will ask. Need you be urged to ask? Need you want any
+grace? It is unbelief that keeps us so far from God. From what has been
+said on this subject, I think you may safely conclude that your progress
+in the divine life will be in proportion to the real prayer of faith
+which you exercise.
+
+But I come now to give a few practical directions respecting the
+exercise of prayer. Several things are necessary to be observed by every
+one who would live near the throne of grace.
+
+1. _Maintain a constant spirit of prayer._ "Pray without ceasing."
+"Continuing instant in prayer." "Praying always, with all prayer and
+supplication in the Spirit." "And he spake a parable unto them, to this
+end, that men ought always to pray, and not to faint." The meaning of
+these passages is not that we should be always upon our knees, but that
+we should maintain such a prayerful frame, that the moment our minds are
+disengaged, our hearts will rise up to God. Intimately connected with
+this is the practice of _ejaculatory prayer_, which consists of a short
+petition, silently and suddenly sent up from the heart. This may be done
+anywhere, and under all circumstances. Frequent examples of this kind of
+prayer are recorded in Scripture. It has also been the practice of
+living Christians in all ages. It is a great assistance in the Christian
+warfare. It helps us in resisting temptation; and by means of it, we can
+seek divine aid in the midst of the greatest emergencies. To maintain
+this unceasing spirit of prayer is a very difficult work. It requires
+unwearied care and watchfulness, labor, and perseverance. Yet no
+Christian can thrive without it.
+
+2. _Observe staled and regular seasons of prayer._ Some professors of
+religion make so much of the foregoing rule as to neglect all other
+kinds of prayer. This is evidently unscriptural. Our Saviour directs us
+to enter into our closets, and, when we have shut the door, to pray to
+our Father who is in secret. And to this precept he has added the
+sanction of his own example. In the course of his history, we find him
+often retiring to solitary places, to pour out his soul in prayer. Other
+examples are also recorded in Scripture. David says, "Evening and
+morning, and at noon, will I pray." And again; "Seven times a day do I
+praise thee." And it was the habitual practice of Daniel, to kneel down
+in his chamber, and pray three times a day. But this practice is so
+natural, and so agreeable to Christian feeling, that no argument seems
+necessary to persuade real Christians to observe it. It has been the
+delight of eminent saints, in all ages, to retire alone, and hold
+communion with God.
+
+With regard to the particular times of prayer, no very definite rule can
+be given, which will suit all circumstances. There is a peculiar
+propriety in visiting the throne of grace in the morning, to offer up
+the thanksgiving of our hearts for our preservation, and to seek grace
+for the day: and also in the evening, to express our gratitude for the
+mercies we have enjoyed; to confess the sins we have committed and seek
+for pardon; and to commit ourselves to the care of a covenant-keeping
+God, when we retire to rest. It is also very suitable, when we suspend
+our 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 be
+refreshed. The twilight of the evening is also a favorable season for
+devotional exercises. But, let me entreat you to be much in prayer. If
+the nature of your employment will admit of it, without being unfaithful
+to your engagements, retire many times in the day to pour out your soul
+before God, and receive fresh communications of his grace. Our hearts
+are so much affected by sensible objects, that, if we suffer them to be
+engaged long at a time in worldly pursuits, we find them insensibly
+clinging to earth, so that it is with great difficulty we can disengage
+them. But, by all means, fix upon some stated and regular seasons, and
+observe them punctually and faithfully. Remember _they are engagements
+with God_.
+
+For your devotional exercises, you should select those times and seasons
+when you find your mind most vigorous, and your feelings most lively. As
+the morning is in many respects most favorable, you would do well to
+spend as much time as you can in your closet, before engaging in the
+employments of the day. An hour spent in reading God's word, and in
+prayer and praise, early in the morning, will give a heavenly tone to
+your feelings; which, by proper watchfulness, and frequent draughts at
+the same fountain, you may carry through all the pursuits of the day.
+
+As already remarked, our Lord, in the pattern left us, has given a very
+prominent place to the petition, "THY KINGDOM COME." This is a large
+petition. It includes all the instrumentalities which the church is
+putting forth for the enlargement of her borders and the salvation of
+the world. All these ought to be distinctly and separately remembered;
+and not, as is often the case, be crowded into one general petition at
+the close of our morning and evening prayers. We are so constituted as
+to be affected by a particular consideration of a subject. General
+truths have very little influence upon our hearts. I would therefore
+recommend the arrangement of these subjects under general heads for
+every day of the week; and then divide the subjects which come under
+these heads, so as to remember one or more of them at stated seasons,
+through the day, separate from your own personal devotions. Thus, you
+will always have your mind fixed upon one or two objects; and you will
+have time to enlarge, so as to remember every particular relating to
+them. This, if faithfully pursued, will give you a deeper interest in
+every benevolent effort of the times. The following plan of a daily
+concert of prayer was, some years since, suggested by a distinguished
+clergyman in New England. It gives something of the interest of the
+monthly 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 benevolent
+societies; 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 of
+every description; the children of the church, the children of the
+ungodly, and orphan children.
+
+THURSDAY. Professing Christians;--that they may much more abound in all
+the fruits of the Spirit, presenting their bodies a living sacrifice,
+and offering gladly of their substance to the Lord, to the extent of his
+requirement; that afflicted saints may be comforted, backsliders
+reclaimed, and hypocrites converted; that Zion, being purified, may
+arise and shine. Isa. 62:1. Rom. 1:8. Col. 4:12.
+
+FRIDAY. The ministry, including all who are looking forward to that
+office, and also the Education Society. 1 Thess. 5:25. Luke 10:2.
+
+SATURDAY. The Jews. Isa. 54:8. 59:20. Ezek. 36:27. Rom. 11:11-31. Also,
+our friends.
+
+3. _Observe special seasons of prayer._ Before engaging in any important
+matter, make it a subject of special prayer. For this you have the
+example of the blessed Jesus. When he was baptized, before entering upon
+his ministry, he prayed. Before choosing his twelve apostles, he went
+out into a mountain, and spent a whole night in prayer. The Old
+Testament saints were also in the habit of "inquiring of the Lord,"
+before engaging in any important enterprise. And the apostle Paul
+enjoins upon the Philippians, "in everything, by prayer and
+supplication, with thanksgiving, let your requests be made known unto
+God." Also, whenever you are under any particular temptation or
+affliction; whenever you are going to engage in anything which will
+expose you to temptation; whenever you perceive any signs of declension
+in your own soul; when the state of religion around you is low; when
+your heart is affected with the condition of individuals who are living
+in impenitence; or when any subject lies heavily upon your mind;--make
+the matter, whatever it is, a subject of special prayer. Independent of
+Scripture authority, there is a peculiar fitness in the course here
+recommended, which must commend itself to every pious heart.
+
+In seasons of peculiar difficulty, or when earnestly seeking any great
+blessing, you may find benefit from setting apart days of fasting,
+humiliation and prayer. This is especially suitable, whenever you
+discover any sensible decay of spiritual affections in your own heart.
+Fasting and prayer have been resorted to on special occasions, by
+eminent saints, in all ages of the world. The examples recorded in
+Scripture are too numerous to mention here. If you look over the lives
+of the old Testament saints, you will find this practice very common.
+Nor is the New Testament without warrant for the same. Our Lord himself
+set the example, by a long season of fasting, when about to endure a
+severe conflict with the tempter. And he has farther sanctioned the
+practice, by giving directions respecting its performance. We have also
+examples in the Acts of the Apostles. The prophets and teachers, in the
+church at Antioch, fasted before separating Barnabas and Paul as
+missionaries to the heathen. And when they obtained elders in the
+churches, they prayed, _with fasting_. Paul, in his epistle to the
+Corinthians, speaks of their giving themselves to _fasting and prayer_,
+as though it were a frequent custom. You will find, also, in examining
+the lives of persons of eminent spiritual attainments, that most of them
+were in the habit of observing frequent seasons of fasting and prayer.
+There is a peculiar fitness in this act of humiliation. It is calculated
+to bring the body under, and to assist us in denying self. The length of
+time it gives us in our closets also enables us to get clearer views of
+divine things. But there is great danger of trusting in the outward act
+of humiliation, and expecting that God will answer our prayers for the
+sake of our fasting. This will inevitably bring upon us disappointment
+and leanness of soul. This is the kind of fasting so common among Roman
+Catholics, and other nominal Christians. But it is no better than
+idolatry. Most of the holidays which are usually devoted by the world
+to feasting-and mirth are very suitable occasions for Christians to fast
+and pray; and this for several reasons: (1.) They are seasons of
+leisure, when most people are disengaged from worldly pursuits. (2.) The
+goodness of God should lead us to repentance. Instead of spending these
+days in mirth over the blessings we have enjoyed, we should be looking
+into our hearts, to examine the manner in which we have received them;
+humbling ourselves on account of our ingratitude; and lifting up our
+hearts and voices in thanksgiving for them. (3.) The first day of the
+new year, birth-days, &c., are very suitable occasions for renewing our
+past lives, repenting of our unfaithfulness, making resolutions of
+amendment, and renewing afresh the solemn dedication of ourselves to
+God.
+
+When you set apart a day of fasting and prayer, you ought to have in
+view some definite and particular objects. The day should be spent in
+self-examination, meditation, reading the Scriptures, confession of sin,
+prayer for the particular objects which bear upon your mind, and
+thanksgiving for mercies received. Your self-examination should be as
+practical as possible; particularly looking into the motives of your
+prayers for the special objects which bear heavily upon your heart. Your
+confession of sin should be minute and particular; mentioning every sin
+you can recollect, whether of thought, word, or deed, with every
+circumstance of aggravation. This will have a tendency to affect your
+heart with a sense of guilt, produce earnest longings after holiness,
+and make sin appear more hateful and odious. Your meditations should be
+upon those subjects which are calculated to give you a view of the
+exceeding sinfulness of sin, and the abounding mercy of God in Christ.
+Your reading of the Scriptures should be strictly devotional. Your
+prayers should be very particular, mentioning everything relating to the
+object of your desires, and all the hindrances you have met in seeking
+after it. Carry all your burdens to the foot of the cross, and there
+lay them down. Your thanksgiving, also, should be very minute and
+particular, mentioning every mercy and blessing which you can recollect,
+with your own unworthiness, and every circumstance which may tend to
+show the exceeding greatness of God's love, condescension, and mercy.
+
+4. _Come to the work with a preparation of heart._ The best preparation
+at all times is to maintain an habitual spirit of prayer, according to
+the first direction. But this is not all that is necessary. We are
+unavoidably much occupied with the things of this world. But when we
+come before the great Jehovah, to ask his favor and seek his grace, our
+minds should be heavenly. When you go into your closet, shut out the
+world, that you may be alone with God. Bring your mind into a calm and
+heavenly frame, and endeavor to obtain a deep sense of the presence of
+God, "_as seeing him who is invisible_." Think of the exalted nature of
+the work in which you are about to engage. Think of your own
+unworthiness, and of the way God has opened to the mercy seat. Think of
+your own wants, or of the wants of others, according to the object of
+your visit to the throne of grace. Think of the inexhaustible fulness
+treasured up in Christ. Think of the many precious promises of God to
+his children, and come with the spirit of a little child to present them
+before him.
+
+5. _Persevere in prayer._ If you are seeking for any particular object,
+which you know to be agreeable to the will of God, and your prayers are
+not heard, you may be sure of one of two things: (1.) _You have been
+asking amiss._ Something is wrong in yourself. Perhaps you have been
+selfish in your desires; you have not desired supremely the glory of
+God; you have not felt your dependence: you have not humbled yourself
+sufficiently to receive a blessing; or perhaps you regard iniquity in
+your heart, in some other way. Examine yourself, therefore, in all these
+particulars. Repent, where you find your prayers have been amiss. Bow
+very low before God, and seek the influences of his Spirit to enable you
+to pray aright. (2.) Or, _perhaps the Lord delays an answer for the
+trial of your faith_. Consider then the encouragements which he has
+given us to be importunate in prayer. In the eleventh chapter of Luke,
+our Lord shows us that our friends may be prevailed upon to do us a
+kindness because of our importunity, when they would not do it on
+account of friendship. And in the eighteenth chapter, he shows us that
+even an unjust judge may be persuaded by importunity to do justice.
+Hence he argues the importance of persevering in prayer; and adds with
+emphasis, "And shall not God avenge his own elect, which cry day and
+night unto him, _though he bear long with them_? I tell you he will
+avenge them speedily." Again; look at the case of the Syrophenician
+woman. She continued to beseech Jesus to have mercy on her, although he
+did not answer her a word. The disciples entreated Christ to send her
+away, because she troubled them with her cries; yet she persevered. And
+even when Christ himself told his disciples that he was only sent to the
+lost sheep of the house of Israel, and compared her to a dog seeking for
+the children's bread; yet, with all these repulses, she would not give
+up her suit; but begged even for the dog's portion--the children's
+crumbs. When by this means our Lord had sufficiently tried her faith, he
+answered her prayer. So likewise persevere in your prayers, and "in due
+time you shall reap, if you faint not!"
+
+ Your affectionate Brother.
+
+
+
+
+LETTER VI.
+
+_Temptation._
+
+ "Watch and pray, that ye enter not into temptation." MATT 26:41.
+
+
+MY DEAR SISTER,
+
+That there is an evil spirit, who is permitted to exert an influence
+upon the hearts of men, is abundantly evident from Scripture. This truth
+is referred to in the beginning of the gospel of Christ, where it is
+said Jesus went up into the wilderness, to be tempted of the devil. He
+is often represented in the Scriptures as the father of the wicked. "The
+tares are the children of the wicked one." "Thou child of the devil." He
+is also represented as putting evil designs into the hearts of men. "And
+Satan stood up against Israel, and provoked David to number Israel."
+"The devil having now put into the heart of Judas Iscariot, Simon's son,
+to betray him." "Ananias, why hath Satan filled thy heart, to lie to the
+Holy Ghost?" Wicked men are spoken of as being carried captive by him at
+his will. He is also represented as the adversary of the people of God,
+seeking to lead them into sin, and, if possible, to destroy them. "Your
+adversary, the devil, as a roaring lion, walketh about, seeking whom he
+may devour." These, and numerous other passages, which might be quoted,
+fully establish the fearful truth, that we are continually beset by an
+evil spirit, who is seeking, by every means in his power, to injure and
+destroy our souls.
+
+When we have to contend with an enemy, it is very important that we
+should know his character. From the Scriptures, we learn several
+characteristics of the great enemy of our souls.
+
+1. _He is powerful._ He has other fallen spirits at his command. Our
+Saviour speaks of the "fire prepared for the devil _and his angels_." He
+is called "prince of the world," "prince of darkness," and "the god of
+this world." All these titles denote the exercise of great power. He is
+also called _destroyer_; and is said to walk about, seeking whom he may
+devour. Indeed, so great was his power, and so mighty his work of ruin
+and destruction in this lost world, that it became necessary for the son
+of God to come into the world to destroy his works. "For this purpose
+was the Son of God manifested, that he might _destroy the works of the
+devil_."
+
+But, although he is powerful, yet his power is limited. This you see in
+the case of Job. No doubt, his malice would have destroyed that holy man
+at once. But he could do nothing against him till he was permitted; and
+then he could go no farther than the length of his chain. God reserved
+the life of his servant. And the apostle Jude speaks of the devils as
+being "reserved _in chains_, under darkness." But the objection arises,
+"As God is almighty, why is Satan permitted to exercise any power at
+all?" To this objection the Bible furnishes satisfactory answers. (1.)
+It is to try the faith of his children. This was the case with Job. The
+devil had slandered that holy man, by accusing him of serving God from
+selfish motives. By suffering Satan to take away all he had, the Lord
+proved this accusation to be false; and Job came out of the furnace,
+greatly purified. The apostle James says, "My brethren, count it all
+joy, when ye fall into divers temptations; knowing this, that the trying
+of your faith worketh patience." If the children of God were never
+tempted, they would never have an opportunity to prove the sincerity of
+their faith. But they have the blessed assurance, that God will not
+suffer them to be tempted above what they are able to bear, but will,
+with the temptation, also make a way to escape, that they may be able
+to bear it. (2.) Again; the devil is permitted to exercise his power,
+for the discovery of hypocrites and for the punishment of sinners.
+"These have no root, which for a while believe, and in time of
+temptation fall away." "But, if our gospel be hid, it is hid to them
+that are lost. In whom the god of this world hath blinded the minds of
+them that believe not."
+
+2. _He has much knowledge._ He knew the command of God to our first
+parents, and therefore tempted them to break it. When those that were
+possessed with devils were brought to Christ, they cried out, "We _know_
+thee, who thou art, the holy one of God." He has also a knowledge of the
+Bible; for he quoted Scripture, in his temptation of our Saviour. And as
+he has great experience in the world, he must have a great knowledge of
+human nature, so to be able to suit his temptations to the peculiar
+constitutions of individuals.
+
+3. _He is wicked._ "The devil sinneth from the beginning." He is called
+the _wicked one_; or, by way of eminence, "_The Wicked._" He is
+altogether wicked. There is not one good quality in his character.
+
+4. _He is crafty, and full of deceit and treachery._ He lays snares for
+the unwary. That he may the more readily deceive the people of God, he
+appears to them in the garb of religion. "Satan himself is transformed
+into an angel of light." In consequence of his cunning and craft, he is
+called the serpent.[C] He is also represented as deceiving the
+nations.[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 he
+told our first parents, to persuade them to disobey God. Hence our
+Saviour 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 hates
+everything that is good. He is continually bent on mischief. If his
+power were not restrained, he would introduce general disorder, anarchy
+and confusion, into the government of God. He loves to ruin immortal
+souls; and he takes delight in vexing the people of God. Hence he is
+called _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, so
+sly and artful, so false, and so malicious, it becomes us to be well
+acquainted with all his arts, that we maybe on our guard against them.
+The apostle Paul says, "For we are not ignorant of his devices." O, that
+every Christian could say so! How many sad falls would be prevented! I
+Will mention a few of the devices of Satan, which are manifest both from
+the Holy Scriptures, and from the experience of eminent saints who have
+been enabled to detect and distinguish his secret workings in their own
+hearts. It is the opinion of some great and good men, that the devil can
+suggest thoughts to our minds only through the _imagination_. This is
+that faculty of the mind by which it forms ideas of things communicated
+to it through the senses. Thus, when you see, hear, feel, taste, or
+smell anything, the image of the thing is impressed upon the mind by the
+imagination. It also brings to our recollection these images, when they
+are not present. It is thought to be only by impressing these images
+upon the imagination, that he can operate upon our souls. Hence, we may
+account for the strange manner in which our minds are led off from the
+contemplation of divine things, by a singular train of thought,
+introduced to the mind by the impression of some sensible object upon
+the imagination. This object brings some other one like it to our
+recollection, and that again brings another, until we wander entirely
+from the subject before us, and find our minds lost in a maze of
+intellectual trifling.
+
+Satan adapts his temptations to our peculiar tempers and circumstances.
+In youth, he allures us by pleasure, and bright hopes of worldly
+prosperity. In manhood, he seeks to bury up our hearts in the cares of
+life. In old age, he persuades to the indulgence of self-will and
+obstinacy. In prosperity, he puffs up the heart with pride, and
+persuades to self-confidence and forgetfulness of God. In poverty and
+affliction, he excites feelings of discontent, distrust, and repining.
+If we are of a melancholy temperament, he seeks to sour our tempers, and
+promote habitual sullenness and despondency. If naturally cheerful, he
+prompts to the indulgence of levity. In private devotion, he stands
+between us and God, prevents us from realizing his presence, and seeks
+to distract our minds, and drive us from the throne of grace. In public
+worship, he disturbs our minds by wandering thoughts and foolish
+imaginations. When we have enjoyed any happy manifestations of God's
+presence, any precious tokens of his love, then he stirs up the pride of
+our hearts, and leads us to trust in our own goodness, and forget the
+Rock of our salvation. Even our deepest humiliations he makes the
+occasion of spiritual pride. Thus we fall into darkness, and thrust
+ourselves through with many sorrows. If we have performed any
+extraordinary acts of self-denial, or of Christian beneficence, he stirs
+up in our hearts a vain-glorious spirit. If we have overcome any of the
+corruptions of our hearts, or any temptation, he excites a secret
+feeling of self-satisfaction and self-complacency. He puts on the mask
+of religion. Often, during the solemn hours of public worship, he
+beguiles our hearts with some scheme for doing good; taking care,
+however, that self be uppermost in it. When we are in a bad frame, he
+stirs up the unholy tempers of our hearts, and leads us to indulge in
+peevishness, moroseness, harshness, and anger, or in levity and
+unseemly mirth.
+
+There is no Christian grace which Satan cannot counterfeit. He cares not
+how much religious feeling we have, or how many good deeds we perform,
+if he can but keep impure and selfish motives at the bottom. There is
+great danger, therefore, in trusting to impulses, or sudden impressions
+of any kind. Such impressions _may be_ from the Spirit of God; but they
+may also be from Satan. The fact that your religious feelings are not
+produced by yourself, but that they arise in your mind in a manner for
+which you cannot account, is no evidence, either that they come from the
+Spirit of God, or that they do not. There are many false spirits, which
+are very busy with people's hearts. As before remarked, Satan sometimes
+appears to us like an angel of light. He is often the author of false
+comforts and joys, very much like those produced by the Holy Spirit. We
+are, therefore, directed to "try the spirits, whether they be of God."
+Nor is it certain that religious feelings are holy and spiritual because
+they come with texts of Scripture, brought to the mind in a remarkable
+manner. If the feeling is produced by the truth contained in the
+Scripture so brought to the mind, and is, in its nature, agreeable to
+the word of God, it may be a spiritual and holy affection. But if it
+arises from the application of the Scripture to your own case, on
+account of its being so brought to your mind, you may be sure it is a
+delusion of the devil. He has power to bring Scripture to your mind when
+he pleases, and he can apply it with dexterity, as you see in his
+temptations of the blessed Saviour. Our own hearts are exceedingly
+deceitful; and our indwelling corruptions will gladly unite with him in
+bringing false peace and comfort to our souls. Satan, no doubt, often
+brings the most sweet and precious promises of God to the minds of those
+he wishes to deceive as to their own good estate. But we must be
+satisfied that the promises belong to us, before we take them to
+ourselves. We have "a more sure word of prophecy," by which we are to
+try every impulse, feeling, and impression, produced upon our minds.
+Anything which does not agree with the written word of God does not come
+from him, for he "cannot deny himself."
+
+Satan manages temptation with the greatest subtlety. He asks so little
+at first, that, unless our consciences are very tender, we do not
+suspect him. If he can persuade us to parley, he perhaps leaves us for
+a while, and returns again, with a fresh and more vigorous attack. He is
+exceedingly persevering; and, if he can persuade us to give place to him
+at all, he is sure to overcome us at last.
+
+We are also liable to temptation from the world without, and from the
+corruptions of our own hearts within. "They that will be rich fall into
+temptation and a snare." The riches, honors, pleasures, and fashions, of
+this world, are great enemies to serious piety. "Every man is tempted
+when he is drawn away of his own lusts and enticed." Remaining
+corruption is the sorest evil that besets the Christian. The temptations
+of Satan alone would be light, in comparison with the inward conflict he
+is compelled to maintain against the lusts of his own heart. But the
+devil makes use of both these sources of temptation to accomplish his
+ends. The former he uses as outward enticements, and the latter act as
+traitors within. Thus you may generally find a secret alliance between
+the arch deceiver and the corruptions of your own heart. It is not sin
+to be tempted: but it is sin to give place to temptation. "Neither give
+place to the devil."
+
+The heart is very properly compared to a castle or fort. Before
+conversion it is in the possession of the great enemy of souls, who has
+fortified himself there, and secured the allegiance of all our moral
+powers. But when Jesus enters in, he "binds the strong man armed," and
+takes possession of the heart himself. Yet Satan, though in a measure
+bound, loses no opportunity to attempt regaining his lost dominion.
+Hence we are directed to "keep the heart _with all diligence_." Now we
+know how a castle, fort, or city, is kept in time of war. The first
+thing done is to _set a watch_, whose business is to keep constantly on
+the look out, this way and that way, to see that no enemy is approaching
+from without, and no traitor is lurking within. Hence we are so
+frequently exhorted to _watch_. "Watch and pray, that ye enter not into
+temptation." "Take heed, watch and pray; for ye know not when the time
+is." "And what I say unto you, I say unto all, Watch." "Watch ye, stand
+fast in the faith, quit you like men, be strong." "Continue in prayer,
+and watch _in_ the same, with thanksgiving." "Praying always, with all
+prayer and supplication in the Spirit, and _watching thereunto_ with all
+perseverance." "Let us watch and be sober." "Watch then _in all
+things_." "Watch _unto_ prayer." "Blessed is he that _watcheth_, and
+keepeth his garments, lest he walk naked, and they see his shame." "Set
+a watch, O Lord, before my mouth; keep the door of my lips." If we were
+in a house surrounded by a band of robbers, and especially if we knew
+there were persons in it who held a secret correspondence with them, we
+should be continually on our guard. Every moment we should be
+_watching_, both within and without. But such is the state of our
+hearts. Surely, no ordinary danger would have called forth from our Lord
+and his apostles such repeated warnings. We are directed to watch in
+_all things_. Keep a continual guard over your own heart, and over every
+word and action of your life. But there are particular seasons when we
+should set a _double watch_.
+
+1. We are directed to watch _unto_ prayer. When you approach the mercy
+seat, watch against a careless spirit. Suffer not your mind to be drawn
+away by anything, however good and important in itself, from the object
+before you. If the adversary can divert your mind on the way to that
+consecrated place, he will be almost sure to drive you away from it
+without a blessing.
+
+2. We are required to watch not only _unto_ but _in_ prayer. Satan is
+never more busy with Christians than when he sees them on their knees.
+He well knows the power of prayer; and this makes him tremble.
+
+ "Satan trembles when he sees
+ The weakest saint upon his knees."
+
+You should, therefore, with the most untiring vigilance, watch in prayer
+against all wandering thoughts and distraction of mind. You will often
+experience, on such occasions, a sudden and vivid impression upon your
+mind of something entirely foreign from what is before you. This is no
+doubt the temptation of Satan. If you are sufficiently upon your watch,
+you can banish it, without diverting your thoughts or feelings from the
+subject of your prayer, and proceed as though nothing had happened. But,
+if the adversary succeeds in keeping these wild imaginations in view, so
+that you cannot proceed without distraction, turn and beseech God to
+give you help against his wiles. You have the promise, that if you
+resist the devil he will flee from you. These remarks apply both to
+secret prayer and public worship.
+
+3. We have need of special watchfulness when we have experienced any
+comfortable manifestations of God's presence. It is then that Satan
+tempts us to consider the conflict over, and relax our diligence. If we
+give way to him, we shall bring leanness upon our souls.
+
+4. We have need of double watchfulness when gloom and despondency come
+over our souls; for then the adversary seeks to stir up all the perverse
+passions of the heart.
+
+5. Watch, also, when you feel remarkably cheerful. Satan will then, if
+possible, persuade you to indulge in levity, to the wounding of your
+soul, and the dishonor of religion.
+
+6. We have need of special watchfulness in prosperity, that we forget
+not God; and in adversity, that we murmur not at his dealings with us.
+
+7. Set a watch over your tongue, especially in the presence of the
+unconverted. "The tongue is a fire, a world of iniquity." David says, "I
+will keep my mouth with a bridle, while the wicked is before me." I do
+not mean that you should ever engage in any sinful conversation in the
+presence of Christians. I know some professors of religion will indulge
+in senseless garrulity among themselves, and put on an air of
+seriousness and solemnity before those whom they regard as unconverted.
+This they pretend to do for the _honor of Christ_. But Christ says, "Out
+of the abundance of the heart the mouth speaketh." God hates lip
+service. However, in the company of sinners and formal professors we are
+peculiarly exposed to temptation, and have need therefore to set a
+double guard upon our lips. A single unguarded expression from a
+Christian may do great injury to an unconverted soul.
+
+8. Watch over your heart when engaged in doing good to others. It is
+then that Satan seeks to stir up pride and vain-glory.
+
+9. Set a _double_ watch over your easily besetting sin. "Let us lay
+aside every weight, and the sin which doth so easily beset us." Most
+persons have some constitutional sin, which easily besets them. Satan
+takes the advantage of this infirmity, to bring us into difficulty.
+
+10. Finally, keep a constant watch over the _imagination_. Since this is
+the medium through which temptation comes, never suffer your fancy to
+rove without control. If you mortify this faculty of the soul, it may be
+a great assistance to your devotion. But, if you let it run at random,
+you will be led captive by Satan at his will. Strive, then, after a
+sanctified imagination, that you may make every power of your soul
+subservient to the glory of God.
+
+ Your affectionate Brother.
+
+
+
+
+LETTER VII.
+
+_Self-Denial._
+
+ "If any man will come after me, let him deny himself, and take up
+ his cross daily, and follow me."--LUKE 9:23.
+
+
+MY DEAR SISTER,
+
+The duty of self-denial arises from the unnatural relation which sin has
+created between us and God. The first act of disobedience committed by
+man was a setting up of himself in opposition to God. It was a
+declaration that he would regard his own will in preference to the will
+of his Creator. _Self_ became the supreme or chief object of his
+affections. And this is the case with all unregenerate persons. Their
+own happiness is the object of their highest wishes. They pursue their
+own selfish interests with their whole hearts. When anything occurs, the
+first question which arises in their minds is, "How will this affect
+_me_?" It is true, they may often exercise a kind of generosity towards
+others. But, if their motives were scanned, it would appear that
+self-gratification is at the bottom of it. The correctness of these
+assertions, no one will doubt, who is acquainted with his own heart. All
+unconverted persons live for themselves. They see no higher object of
+action than the promotion of their own individual interests. The duty in
+question consists in the denial of this disposition. And a moment's
+attention will show that nothing can be more reasonable. No individual
+has a right to attach to himself any more importance than properly
+belongs to the station he occupies in the grand scale of being, of
+which God is the centre. It is by this station that his value is known.
+If he thinks himself of more consequence than the place he occupies will
+give him, it leads him to seek a higher station. This is pride. It is
+setting up the wisdom of the creature in opposition to that of the
+Creator. This was probably the origin of the first act of disobedience.
+Satan thought himself entitled to a higher station in the scale of being
+than God gave him; therefore, he rebelled against the government of the
+Most High This act of rebellion was nothing more than setting up his own
+selfish interests against the interests of the universe. And what would
+be the consequence, if this selfish principle were carried out in the
+material universe? Take, for example, our own planetary system. If every
+planet should set up an interest separate from the whole, would they
+move on with such beautiful harmony? No; every one would seek to be a
+sun. They would all rush towards the common centre, and universal
+confusion would follow. God is the sun and centre of the moral universe,
+and the setting up of private individual interests as supreme objects of
+pursuit, if permitted to take their course, would produce the same
+general confusion. This it has done, so far as it has prevailed. Its
+tendency is to create a universal contention among inferior beings for
+the throne of the universe, which belongs to God alone. But, the
+interests of God, if I may be allowed the expression, are identified
+with the highest good of his intelligent creation. Hence we see the
+perfect reasonableness of the first commandment, "Thou shalt have no
+other gods before me." There can be no selfishness in this, because the
+best interests of the universe require it. But, by pursuing our own
+selfish interests as the chief good, we make a god _of self_.
+
+The religion of Jesus Christ strikes at the root of this selfish
+principle. The very first act of the new-born soul is a renunciation or
+giving up of self--the surrender of the whole soul to God. The entire
+dedication which the Christian makes of himself--soul, body and
+property--to the Lord, implies that he will no longer live to himself,
+but to God. "Present your bodies, a living sacrifice, holy and
+acceptable unto God." "For none of us liveth to himself." "They which
+live, should not henceforth live unto themselves, but unto him which
+died for them and rose again." "Whether therefore ye eat or drink, or
+_whatsoever ye do_, do all _to the glory of God_." Self-denial is, then,
+an entire surrender of our own wills to the will of God. It is an
+adoption of the revealed will of God as the rule of duty; and a
+steadfast, determined, and persevering denial of every selfish
+gratification which comes between us and duty. It is a seeking of the
+glory of God and the good of our fellow-creatures, as the highest object
+of pursuit. In short, it is to "love the Lord our God with all our
+heart, soul, might, mind and strength, and our neighbor as ourselves."
+
+By carrying out this principle, in its application to the feelings,
+desires, and motives of the heart, and the actions of the life, we learn
+the practical duty of self-denial. This is a very important matter; for
+the Scriptures most fully and clearly cut off all hope for such as are
+destitute of the true spirit of self-denial. Let us hear what our
+blessed Lord and Master says upon this subject. "He that loveth father
+or mother more than me, is not worthy of me; and he that loveth son or
+daughter more than me, is not worthy of me." "If any man will come after
+me, let him _deny himself_, and take up his cross and follow me. For,
+whosoever will save his life shall lose it; and whosoever will lose his
+life for my sake shall find it." "If any man come to me, and hate not
+his father and mother, and wife and children, and brethren and sisters,
+yea, and his _own life_ also, he _cannot be my disciple_." "He that
+loveth his life, shall lose it; and he that hateth his life in this
+world shall keep it unto life eternal." "If thy right eye offend thee,
+(or cause thee to offend,) pluck it out and cast it from thee." _We must
+follow Christ._ Here we are taught that, unless we put away all
+self-seeking, and willingly surrender the dearest objects of our
+affections on earth, yea, and _our own lives also_, if need be, we have
+no claim to the character of disciples of Christ. The glory of God and
+the general good must be our ruling principle of action; and we must not
+gratify ourselves in opposition to the will of God, or the interest of
+our fellow-beings. Every action must be brought to this test. Here is
+heart-work and life-work. Self must be denied in all our spiritual
+feelings, and in all our devotions, or they will be abominable in the
+sight of God. Here is work for self-examination. Every exercise of our
+minds should be tried by this standard. Again; we must deny self in all
+our conduct. And here we have the examples of many holy men, recorded in
+Scripture, with a host of martyrs and missionaries, but especially of
+our Lord himself, to show what influence the true spirit of self-denial
+exerts upon the Christian life. In the passage quoted above, our Lord
+expressly declares that, in order to be his disciples, we must _follow_
+him. And how can this be done, but by imitating his example? He was
+willing to make _sacrifices_ for the good of others. He led a life of
+toil, hardship, and suffering, and _gave up his own life_, to save
+sinners. His immediate disciples did the same. They submitted to
+ignominy, reproach, suffering, and death itself, for the sake of
+promoting the glory of God, in the salvation of men. Cultivate, then,
+this spirit. Prefer the glory of God to everything else. Prefer the
+general good to your own private interest. Be willing to make personal
+sacrifices for the benefit of others. Carry this principle out in all
+your intercourse with others, and it will greatly increase your
+usefulness. It will also really promote your own interest and happiness.
+There is nothing which renders a person so amiable and lovely, in the
+sight of others, as disinterested benevolence. Think no sacrifice too
+great to make, no hardship too painful to endure, if you can be the
+means of benefiting perishing souls. Remember, it was for this that
+Jesus gave up his life; and he requires you to be ready to give up
+everything you have, and even life itself, if the same cause shall
+require it.
+
+But let me caution you against placing self-denial chiefly in outward
+things. We are not required to relinquish any of the comforts and
+enjoyments of this life, except when they come in competition with our
+duty to God and our fellow-creatures. "Every creature of God is good,
+and nothing to be refused, if it be received with thanksgiving;" and
+godliness has the promise of this life as well as of that which is to
+come. The religion of some people seems to consist chiefly in denying
+themselves of lawful enjoyments; and you will find them very severe and
+censorious towards others, for partaking freely and thankfully of the
+bounties of God's providence. This, however, is but a species of
+self-righteous mockery, characterized by Paul as a voluntary humility.
+Instead of being self-denial, it is the gratification of self in
+maintaining an appearance of external sanctity. It may, however, be not
+only proper, but obligatory upon us, to sacrifice these lawful
+enjoyments, when we may thereby promote the interests of Christ's
+kingdom; which requires the exercise of a self-sacrificing spirit.
+
+ Your affectionate Brother.
+
+
+
+
+LETTER VIII.
+
+_Public and Social Worship, and Sabbath Employments._
+
+ "Not forsaking the assembling of ourselves together."--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 exclusively
+for the service of God, we may argue the propriety of assembling
+together, to acknowledge and worship him in a social capacity. God has
+made us social beings; and all the institutions of his appointment
+contemplate us as such. The public worship of the Sabbath is
+preeminently 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 the
+organization of the Jewish church, we find that God did actually
+establish a regular system of public worship. An order of men was
+instituted whose special business was to conduct the public worship of
+God. After the return of the Jews from captivity, social meetings, held
+every Sabbath, for public religious worship, became common all over the
+land. They were called _synagogues_.[I] Although we have no particular
+account of the divine origin of these assemblies, yet they were
+sanctioned by the presence of Christ, who often took part in the public
+exercises.
+
+Under the gospel dispensation, the plan of synagogue worship is
+continued, with such modifications as suit it to the clearer and more
+complete development of God's gracious designs towards sinful men. A new
+order of men has been instituted, to conduct public worship and teach
+the people. As religion consists very much in the exercise of holy
+affections, God has appointed the preaching of the Word as a suitable
+means for stirring up these affections. Our desires are called forth,
+our love excited, our delight increased, and our zeal inflamed, by a
+faithful, earnest, and feeling representation of the most common and
+familiar truths of the Bible, from the pulpit. It is evident, then,
+that the private reading of the best books, though highly useful, cannot
+answer 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 and
+propriety of a public acknowledgment of God, by a community, in their
+social capacity.
+
+4. This duty is enforced by the example of holy men of old; but
+especially of Christ and his apostles. David took great delight in the
+public worship of God's house. "My soul thirsteth for thee; my flesh
+longeth for thee in a dry and thirsty land, where no water is, to see
+thy power and glory, _so as I have seen thee in the sanctuary_." "_I
+went into the sanctuary_ of God; then understood I their end." "Lord, _I
+have loved the habitation of thy house_, and the place where thine honor
+dwelleth." "_I went with them to the house of God_, with the voice of
+joy and praise, with a multitude that kept holy day." "We took sweet
+counsel together, _and walked to the house of God in company_." "_I will
+dwell in the house of_ the Lord forever." "One thing have I desired of
+the Lord, that will I seek after; that I may _dwell in the house of the
+Lord all the days of my life_, to behold the beauty of the Lord, and to
+inquire in his temple." Such were the feelings of the man who has
+expressed, in strains of sweetest melody, the experience of Christians
+in all ages. Delight in the worship of God's house may be regarded as
+one of the tokens of the new birth. If you are destitute of this
+feeling, you have reason to form sad conclusions respecting the
+foundation of your hopes. But, the example of Jesus is very clear on
+this point. "And he came to Nazareth, where he had been brought up, and,
+_as his custom was_, he went into the synagogue on the Sabbath day, and
+stood up for to read." From this it appears that Jesus, even before
+entering upon his ministry, was in the habit of attending regularly upon
+the public worship of God in the synagogue of Nazareth, where he had
+been brought up. This was the first time he had been there, after the
+commencement of his ministry; yet he went into the synagogue on the
+Sabbath day, _as his custom was_; evidently showing that he had always
+been in the habit of doing so. Again; after the crucifixion of our Lord,
+we find the disciples regularly assembling together upon the _first day
+of the week_, which is the Christian Sabbath. And Jesus himself honored
+these assemblies by his presence, after his resurrection. That this
+practice continued to be observed by the churches founded by the
+apostles, is evident, from the frequent allusions to it in the Acts, and
+in the writings of Paul. Paul preached at Macedonia upon the first day
+of the week, when the disciples came together to break bread. In the
+sixteenth chapter of his first epistle to the Corinthians, he gives
+directions for taking up collections for the poor saints _on the first
+day of the week_; which evidently means the time when they were in the
+habit of meeting for public worship. And in the eleventh chapter of the
+same epistle, he tells them how to regulate their conduct when they
+"_come together in the church_." Again; he exhorts the Hebrews _"not to
+forsake the assembling of themselves together_." From all these
+passages, I think the inference is plain, that, under the direction of
+the apostles, the public worship of God, upon the Sabbath, was observed
+in the primitive churches. And this is confirmed by the fact, that the
+same practice has since been uniformly observed by the church in all
+ages.
+
+From the foregoing arguments I draw the following conclusions: 1. It is
+the imperative duty of every person to attend regularly upon the public
+worship of God, unless prevented by circumstances beyond his control.
+God has appointed public worship, consisting of devotional exercises and
+the preaching of his Word, as the principal means of grace, for edifying
+his people, and bringing lost sinners to himself. We cannot, therefore,
+excuse ourselves for not waiting upon these means; nor can we expect the
+blessing 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 and
+formal pastor, provided he preaches the essential doctrines of the
+gospel. If he denies any of these, his church becomes the synagogue of
+Satan, and therefore no place for the child of God. This conclusion is
+drawn from the practice of Christ himself. He attended habitually upon
+the regularly constituted public worship of the Jews, although there
+appears to have been scarce any signs of spiritual worship among them.
+The Scriptures were read--the truth was declared; yet all was cold
+formality--a mere shell of outside worship.
+
+3. No person, who neglects public worship upon the Sabbath, when it is
+in his power to attend, can expect a blessing upon his soul. When
+preaching is of an ordinary character, and not very full of instruction,
+or when the manner of the preacher is disagreeable, people are
+frequently tempted to think they can improve their time better at home,
+in reading, meditation, and prayer. But this is a very great mistake,
+unless they can spend the Sabbath profitably without the presence of
+God. If, as I think I have already shown, it is the _duty_ of every one
+to attend upon the regularly instituted public worship of the Sabbath,
+when we neglect it we are out of the way of duty. And God will never
+bless us in the neglect of any positive duty, even if our whole time be
+spent upon our knees. Remember, this is the condition of the promise,
+"_If ye abide in me, and my words abide in you_, ye shall ask what ye
+will, and it shall be done unto you." When, therefore, we are living in
+sin, or in the neglect of duty, (which is the same thing,) God will not
+hear our prayers. "If I regard iniquity in my heart," says the psalmist,
+"the Lord will not hear me." Again; it is the regular ministration of
+his word in the sanctuary, that God most eminently blesses for the
+growth of Christians and the conversion of sinners. And when the
+appointed means of grace are slighted, can any one expect the blessing
+of God? Will he bless the means which you have devised, and preferred to
+those of his own appointment? Do not, then, neglect the habitual and
+regular attendance upon the public worship of God, whenever there is a
+properly conducted assembly of orthodox Christians within your reach. I
+would not dare neglect this, even if the reading of a sermon were
+substituted for preaching.
+
+Having, as I think, proved the obligation to attend public worship, I
+will now notice a few particulars respecting the performance of the
+duty.
+
+1. _Attend on the stated ministrations of your pastor._ If there is more
+than one church professing your own sentiments, in the place where you
+reside, select the pastor who is most spiritual, and will give you the
+best instruction. But, when you have made this selection, consider
+yourself bound to wait on his ministry. Do not indulge yourself in going
+from place to place, to hear this and that minister. This will give you
+"_itching ears_" and cultivate a love of novelty, and a critical mode of
+hearing, very unfavorable to the practical application of the truth to
+your own soul. If you wish to obtain complete views of truth, if you
+wish your soul to thrive, attend, as far as possible, upon _every_
+appointment of your pastor. Every minister has some plan. He adapts his
+preaching to the peculiar state of his own people, and frequently
+pursues a chain of subjects in succession, so as to present a complete
+view of the great doctrines of the Bible. Whenever you absent yourself,
+you break this chain, and lose much of your interest and profit in his
+preaching. I do not say but on special occasions, when some subject of
+more than visual importance is to be presented at another place, it may
+be proper for you to leave your own church. But, in general, the
+frequent assistance which most pastors receive from strangers will
+furnish as great variety as you will find profitable.
+
+2. _Be punctual in attending at the stated hour of public worship._
+This, though of great importance, is sadly neglected by most
+congregations. Punctuality is so necessary in matters of business, that
+a man is hardly considered honest, when he fails to meet his friend at
+the hour of engagement. And why should it be thought of less consequence
+to be exact and punctual in our engagements with God than with man? The
+person, 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 the
+place, time, and employment. "God is greatly to be feared _in the
+assembly of his saints_, and to be had in reverence of all them that are
+about him." Always calculate to be seated in the sanctuary a few minutes
+before the time appointed for the commencement of worship. As precious
+as time is, it would be much better to lose a few moments, than to do so
+much injury. But this time need not be lost. You require a little time,
+after entering the house of God, to settle your mind, and to lift your
+soul, in silent prayer, to God for his blessing.
+
+3. Several things are necessary to be observed, in order to wait upon
+God, in the sanctuary, in a proper manner:--(1.) _Go to the house of God
+with a preparation of heart._ First visit your closet, and implore the
+influences of the Holy Spirit, to prepare your heart for the reception
+of the truth, and to bless it to your own soul and the souls of others;
+and, if possible, go immediately from your closet to the house of
+worship. On the way, shut out all thoughts except such as are calculated
+to inspire devotional feelings; and, if in company, avoid conversation.
+Whatever may be the nature of such conversation, it will be very likely
+to produce a train of thought which will distract and disturb your mind
+during public worship. (2.) When you approach the house of worship,
+remember that God is there in a peculiar manner. He has promised to be
+where two or three shall meet in his name. It is in the _assembly of his
+saints_, that he makes known the power of his Spirit. As you enter his
+house, endeavor to realize the solemnity of his presence, and walk
+softly before him. Avoid carelessness of demeanor, and let your
+deportment indicate the reverence due to the place where "God's honor
+dwelleth." "Keep thy foot, when thou goest to the house of God." But,
+above all, avoid that indecent practice of whispering and conversation
+in the house of God. Before service commences, it unfits the mind for
+the solemn employments in which you are about to engage. After the
+congregation is dismissed, it dissipates the impression received. When
+seated in the place of worship, set a watch over the senses, that your
+eyes and ears may not cause your mind to wander upon forbidden objects.
+There is great danger that the attraction of persons, characters and
+dress, may dissipate every serious thought with which you entered the
+sanctuary. By this means, you will lose the benefit of the means of
+grace, and bring leanness upon your soul. Again; set a watch over your
+imagination. This is a time when Satan is particularly busy in diverting
+the fancy; and, unless you are doubly watchful, he will lead away your
+mind, by some phantom of the imagination, before you are aware of it.
+Keep these avenues of temptation guarded, and seek to bring yourself
+into a prayerful frame of mind, that you may be suitably affected by the
+various exercises of public worship.
+
+4. _Unite in spirit with the devotional part of the service._ "God is a
+Spirit; and they that worship him must worship in spirit and in truth."
+Be particularly careful that you do not mock God in singing. This part
+of worship, I fear, is too often performed in a heartless manner. Try to
+sing with the _spirit_, as well as the understanding. And whenever you
+come to anything in the language of the psalm or hymn which you cannot
+adopt as your own, omit it. If you sing before him what you do not
+_feel_, you lie to him in your heart. And you know, by the terrible
+example 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, when
+they suit your case, and yet bearing in mind the various subjects of
+petition, which relate to the congregation and the world. In all the
+exercises of public worship, labor and strive against wandering
+thoughts. This is the time when Satan will beset you with all his fury.
+Now you must be well armed, and fight manfully. Be not discouraged,
+though you may be many times foiled. If you persevere in the strength of
+Jesus, you will come off conqueror at last.
+
+5. "Take heed _how_ you hear." (1.) Consider the speaker as the
+ambassador of Christ, sent with a message from God to yourself. For such
+truly is every evangelical minister of Christ. (2.) Diligently compare
+the doctrines, which you hear from the pulpit, with the Holy Scriptures,
+and receive nothing which does not agree with them. The figure used in
+the passage referred to, (2 Cor. 5:20,) is borrowed from the practice of
+one government sending a person on a particular errand to another. The
+analogy in this case, however, does not hold good throughout. It is like
+a sovereign sending an ambassador to persuade rebels against his
+government to submit to him, and accept of pardon. But, in such a case,
+it would be possible, either for some person, who was not sent, to
+deliver a false message in the name of the king, or for one who was
+really sent, to deliver a different message from the one sent by him. So
+it is in relation to preachers of the gospel. There are many, whom
+Christ has never sent, who are spreading abroad lies over the land; and
+there are others, really sent by Christ, who have, in some respects,
+misapprehended his meaning, and therefore do not deliver his message
+just as he has directed. But, our blessed Lord, foreseeing this, has
+wisely and kindly given us a _check book_, by which we may discover
+whether those who speak in his name tell the truth. Hence we are
+commanded to "search the Scriptures," and to "try the spirits, whether
+they be of God." And the Bereans were commended as more noble, because
+they searched the Scriptures daily, to know whether the things preached
+by the apostles were so. If, then, they were applauded for trying the
+preaching of the apostles by the word of God, surely we may try the
+preaching of uninspired men by the same standard. (3.) Beware of a
+fault-finding spirit. There are some persons, who indulge such a habit
+of finding fault with preaching, that they never receive any benefit
+from it. Either the matter of the sermon, the apparent feeling of the
+preacher, or his style and manner of delivery, does not suit them, and
+therefore they throw away all the good they might have obtained from his
+discourse. Remember that preachers of the gospel are but men. So weak
+are they, that the apostle compares them to "earthen vessels." Do not,
+then, expect perfection. Bear with their infirmities. Receive their
+instructions as the bread which your heavenly Father has provided for
+the nourishment of your soul. Do not ungratefully spurn it from you.
+What would you think, to see a child throwing away the bread his mother
+gives him, because it does not suit his capricious notions? Surely, you
+would say he did not deserve to have any. But, if your minister is cold
+and formal, and does not exhibit the truth in a clear, pointed, and
+forcible manner to the conscience, mourn over the matter in secret,
+before God. You will do no good by making it a subject of common
+conversation. It will lead to the indulgence of a censorious spirit, to
+the injury of your own soul, and the wounding of the cause of Christ. If
+you speak of it at all, let it be in a spirit of tender concern for the
+welfare of Zion, to some pious friends, who will unite with you in
+praying for your pastor. You recollect the conversion of Dr. West,[J]
+in answer to the prayers of two pious females. So you may be
+instrumental in reviving the heart of your pastor. (4.) _Hear with
+self-application._ From almost any passage in the Bible the Christian
+may draw a practical lesson for himself. Some truths may not be
+immediately applicable to your present circumstances; but they are,
+nevertheless, calculated to affect your heart. Even a sermon, addressed
+exclusively to impenitent sinners, is calculated to rouse up the most
+intense feelings of the Christian's soul. It reminds him of the
+exceeding wickedness of his past life; it shows him what an awful gulf
+he has escaped; it leads him to mourn over his ingratitude; and it calls
+forth his prayers and tears in behalf of perishing sinners. Strive to
+bring home the truth, so far as it is applicable to yourself, in the
+most searching manner. Examine your own heart diligently, that you lose
+nothing which belongs to you. (5.) _Do not hear for others._ Let every
+one make his own application of the truth. Many persons are so intent on
+finding garments for others, that they lose their own. (6.) _Hear with a
+prayerful frame of mind._ If any part of the discourse is intended for
+professors of religion, let your heart continually ascend to God, for
+the Holy Spirit to apply it to your own heart, and to the heart of every
+Christian present. If any part of it is designed for impenitent sinners,
+let your soul put forth an agony of prayer, that it may be blessed for
+their conversion. (7.) _Remember and practise what you hear._ This is of
+great importance; and, unless you attend to it, every other direction
+will be of little avail.
+
+ [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 for
+prayer _ten days_ in succession before the outpouring of the Holy Spirit
+on the day of Pentecost. When the apostles returned from before the
+council, they held a prayer-meeting, and the place was shaken where they
+were assembled. When Peter was imprisoned, the church assembled for
+prayer _in the night_; and an angel delivered him out of the prison. We
+read of a place by the river side, where prayer was "wont to be made."
+And at Miletus, Paul attended a precious prayer-meeting with the elders
+of the church of Ephesus. These meetings have been maintained among
+evangelical 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 in
+this way, I see not how vital piety can exist in a church. The feelings
+of a lively Christian will lead him to the place where prayer is "wont
+to be made." But it will not do to follow our feelings at all times,
+because they are variable. Be governed in everything by religious
+principle. If there are prayer-meetings in the place where you reside,
+make it a matter of conscience to attend them. Let no slight excuse keep
+you from the house of prayer. Especially, never let company prevent your
+attendance upon these meetings. There is a time for visiting; but to
+prefer the company of mortals to that of the living God is most unwise;
+and if but two or three are really met for the purpose of holding
+communion with Christ, they have his promise that he will be with them.
+In relation to punctuality, preparation, watchfulness, &c., the remarks
+already made in relation to public worship apply with equal force to
+social prayer-meetings.
+
+But, in addition to the ordinary prayer-meetings, I would recommend to
+you always to attend a praying circle of females. Female prayer-meetings
+have often been blessed to the reviving of God's work; and if, by the
+grace of God, you are enabled to offer up the prayer of faith, your
+influence may thus be felt to the remotest parts of the earth.
+
+In relation to the duties of that portion of the holy Sabbath not
+employed 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 the
+example of Christ, so far as it is applicable to the station we hold in
+his kingdom. If we examine his life, we shall find that the love of
+souls was everywhere predominant. It was for this that he condescended
+to be made flesh, and dwell among us. It was for this that he labored
+and toiled. For this he suffered, bled, and died. If we can, in any
+manner, be instrumental in saving souls, the love of Christ must
+constrain us to _do what we can_. If we have not his Spirit, we are none
+of his. No one, with the love of Jesus burning in his breast, can look
+upon dying sinners around him, without feeling anxious to do something
+for their salvation. The Sabbath school opens a wide field of
+usefulness. Here every Christian, male and female, may become the pastor
+of a little flock. Such, truly, is the relation between a Sabbath school
+teacher and his class. He is appointed to watch for their souls. This is
+no ordinary office. It is one of high responsibility. The Sabbath school
+teacher becomes an ambassador of Christ to the little flock entrusted to
+his care. Every one of their souls is worth more than the world.
+
+I shall offer no argument to persuade you to engage in this work,
+because I know your heart is in it, and I cannot see how any Christian
+can need urging to such a delightful employment. I only wish to stir up
+your zeal in the cause, and give a few plain and practical directions
+respecting this highly important duty. In doing this, it is necessary to
+consider the end and object of Sabbath school instruction. This is
+nothing less than the conversion of the children, and their subsequent
+preparation for usefulness in the church of Christ. To this end, three
+things are indispensably requisite: 1. That the children should have a
+clear and distinct knowledge of those great though simple truths of
+God's word, which teach them their lost and ruined condition by nature,
+and the way of salvation revealed in the gospel. Without this, they
+cannot become the subjects of renewing grace; for this work is carried
+on in the heart, through the instrumentality of God's word. These truths
+must, therefore, be so illustrated, simplified, and brought down to
+their 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 the
+Holy Spirit should apply the truth to their consciences, and incline
+them to embrace it. For even young sinners are so depraved that they
+will not listen to the most tender and melting invitations of God's
+word, nor accept the offers of mercy and salvation in the gospel, until
+their dispositions are changed by the power of the Holy Ghost.
+
+3. To prepare them to become laborers in the vineyard of the Lord, it is
+not only necessary that they should be converted, but that they should
+_grow_ in _grace_, and in the _knowledge_ of our Lord Jesus Christ. I
+have already shown what an intimate connection there is between high
+spiritual attainments and eminent usefulness, and between a knowledge of
+truth and the work of sanctification in the heart. But energy of mind,
+and habits of deep thought and close study, are of great importance, as
+talents to be employed in the service of God. These must also be
+cultivated in the Sabbath school.
+
+Let it, then, become a subject of anxious inquiry how you may be
+instrumental in promoting these several objects, so necessary to the
+great end you have in view. In this matter, the following directions may
+be of service to you:--
+
+1. _Labor to obtain a clear, full, and discriminating view of gospel
+truth yourself._ This is indispensable, if you would impress the same
+upon the minds of others. If your general views of truth are obscure,
+indefinite, and unsatisfactory to yourself, your instructions will be of
+the same character.
+
+2. _Study to become skilful in the sacred art of so communicating divine
+truth to children, that they will understand it._ Little as this may be
+esteemed, it is one of the most valuable talents you can possess. I know
+of no other which females can so profitably employ in the service of
+Christ. On this subject, I will offer the following suggestions:--
+
+(1.) _Study the juvenile mind._ Observe the principles by which it is
+developed and called forth into action. See how you can apply these
+principles to effect the object in view. Be familiar with children.
+Become acquainted with their language and modes of thinking; and strive
+to adapt yourself to their capacities.
+
+(2.) _Use such helps as you can obtain._ There are many works published
+on the subject of education, which develop important principles, of
+great use in communicating knowledge to the young. Some of these are
+especially designed for Sabbath school teachers. Study them with
+diligence; treasure up all useful hints, and apply them in practice.
+
+(3.) _Aim at drawing out the minds of the children, and teaching them to
+study and think, with clearness and precision, for themselves._ There is
+a great difference between _conversing with_ children and _talking to_
+them. By the former, you call their minds into exercise, and get hold of
+their feelings. Thus you will secure their attention. But the latter
+will be much less likely to interest them; for, being the recipients of
+thought, instead of thinking for themselves, they participate less in
+the exercise. By engaging them in conversation, and leading that
+conversation in the investigation of truth, you teach them to _think_.
+The mental discipline which this calls forth, is a matter of no small
+consequence. It may have an important bearing upon their whole future
+characters.
+
+If we simply explain to a child the meaning of a passage of Scripture,
+the whole benefit lies in the instruction he receives at the time. But,
+if we show him practically how to ascertain the meaning himself, and
+bring him under the mental discipline which it requires, we give him a
+kind of key to unlock the meaning of other passages. By an ingenious
+mode of catechizing, children's minds may be led to perceive and
+understand almost any truth, much more distinctly and clearly than by
+any direct explanation which, a teacher can make. By _catechizing_, I do
+not mean the repeating of _catechisms_; but the calling out of their
+minds upon any Scripture truth that may be before them, by a series of
+simple questions, leading them to see the truth as though they had
+discovered it themselves.
+
+This is a subject well worthy of your prayerful attention. Remember that
+you are dependent upon the Holy Spirit for the proper direction of the
+powers of your mind. Pray, then, for clearness of perception, and
+discrimination of judgment, that you may understand the truth; and for
+skill to communicate it to your class. Study every Sabbath school lesson
+in your closet, with these ends in view. Persevere in your efforts till
+you become mistress of the art of teaching.
+
+3. _Let your own heart be affected with the truth you are endeavoring to
+teach._ Upon this, so far as your instrumentality is concerned, greatly
+depends your success. Unless you _feel_ the force of the truth yourself,
+it will be very difficult for you to convince the children that you are
+in earnest. While preparing the lesson, in your closet, try to obtain a
+realizing sense of the personal interest which you and your class have
+in the subject you are contemplating. See what bearing it has upon your
+and their eternal destiny; and pray for the Holy Spirit to impress it
+powerfully upon your heart. Always, if possible, spend a little season
+in your closet, as an immediate preparation for the duties of the
+Sabbath school. Get your heart refreshed, in view of the practical truth
+contained in the lesson; and go before your class deeply impressed with
+its solemn import.
+
+4. _Make a personal application of the practical truths contained in the
+lesson_; and embrace frequent opportunities of conversing separately and
+privately with every one of your scholars, in regard to their religious
+feelings. If they give no evidence of piety, explain to them the duty of
+immediate repentance and submission to God, and urge them to perform it
+without delay. Do this, under the solemn impression that it _may_ be
+your last opportunity, and that you will soon meet them at the
+judgment-seat of Christ.
+
+If you have reason to believe their hearts have been renewed, show them
+the importance of high spiritual attainments. Urge upon them the duties
+of watchfulness, self-examination, studying the Scriptures, and prayer.
+Show them also the necessity of carrying out their religion into every
+action of their lives. Show them that the design of religion is to make
+them better; to give them better dispositions; to keep them humble; and
+make them more amiable, obedient, and dutiful in everything. Teach them
+also the great importance of improving their minds, while young, to fit
+them for the service of Christ. You may have before you some future
+Harriet Newell, or Mrs. Judson, who may willingly surrender all the
+comforts of this life to carry the glad tidings of salvation to the
+benighted heathen.
+
+5. _Be earnest and importunate for the Holy Spirit to bless your
+labors._ Without this, all your efforts will be in vain. Feel
+continually that you are but an instrument in the hand of God; and that
+all your success must depend upon him. Yet he _has promised_ to give
+his Holy Spirit to them that ask him. Let no day pass without presenting
+before the throne of grace every individual of your class: endeavor to
+remember as particularly as possible the peculiar circumstances and
+feelings of each. Visit them as often as you can; and, if possible,
+persuade them to meet with you once a week for prayer. But make no
+effort in your own strength. Search well your motives, and see that
+self-seeking has no place in your heart. If you seek the conversion of
+your class, that you may be honored as the instrument, you will be
+disappointed. _God must be glorified in all things._
+
+II. There are also duties that we owe to God, _in private_, which ought
+to occupy a portion of the holy Sabbath. In the present age, when so
+much of the Lord's day is spent in attendance upon public worship and
+the Sabbath school, there is danger that secret communion with God will
+be neglected; and thus, like the tree with a worm at its root, the soul
+will wither under the genial rain and sunshine of the gospel. With a few
+practical directions on this point, I shall close this letter.
+
+1. _Spend as large a portion as possible of the intervals of public
+duties in your closet._ The time thus spent should be employed
+principally in the devotional reading of the Holy Scriptures;
+meditation, for the purpose of getting your own heart affected with
+divine truth; self-examination, and prayer. If you have very much time
+to spend in this way, you may employ a part of it in reading some
+devotional book; but I think our reading on the Sabbath should be
+principally confined to the Scriptures. But _prayer_ should be frequent,
+and mingled with everything.
+
+2. _Spend no part of the Lord's day in seeking your own ease or
+pleasure._ We are required to turn away our feet from finding our own
+pleasure on God's holy day. All our time is the Lord's; but the Sabbath
+is his in a peculiar manner. On other days of the week he allows us to
+do _our own_ work. But on this day we must do _his work only_. There is
+no room, then, for the indulgence of idleness, indolence, or sloth, upon
+the Sabbath. The duties of this holy day are such as to require the
+active and vigorous exercise of all our faculties. That you may not,
+then, be tempted to indulge in sloth, use every means in your power to
+promote a lively state of your bodily energies. Make all your
+preparations on the afternoon of Saturday. Spend a portion of the
+evening in devotional exercises, for the purpose of banishing the world
+from your mind, and bringing it into a heavenly frame; and retire to
+rest at an early hour. By this means, your animal powers will be
+refreshed, and you will be prepared early to meet the Lord, on the
+approach of his holy morning.
+
+3. _Watch over your thoughts._ The Sabbath is a season when Satan is
+exceedingly busy in diverting our thoughts from holy things. Evil
+thoughts also proceed from our own depraved hearts. But the Lord's day
+is as really profaned by vain and worldly thoughts, as by the labor of
+our bodies. O, if we could realize this, how much food should we find
+for bitter repentance in the thoughts of a single Sabbath! Strive, then,
+to "bring into captivity every thought to the obedience of Christ." "I
+hate vain thoughts," says the Psalmist; "but thy law do I love."
+
+4. _Set a guard over your lips._ Conversing about the affairs of the
+world, is a direct breach of the holy Sabbath. But we are not only
+required to refrain from worldly and vain conversation, but from
+speaking _our own words_. All unprofitable conversation, even though it
+be about the externals of religion, should be avoided. It has a tendency
+to dissipate the mind, and to remove any serious impressions which the
+truth may have made. Our thoughts should be fixed on divine things, and
+our conversation should be heavenly. We are not only required to refrain
+from finding our own pleasure, speaking our own words, and doing our own
+ways; but we are to "call the Sabbath a delight, the holy of the Lord,
+honorable." And so will every one regard God's holy day, who lives in
+the lively exercise of spiritual affections.
+
+ Your affectionate Brother.
+
+
+
+
+LETTER IX.
+
+_Meditation._
+
+ "Meditate upon these things."--1 TIM. 4:15.
+
+
+MY DEAR SISTER:
+
+The subject of this letter is intimately connected with that of the
+last; and in proportion to your faithfulness in the duty now under
+consideration, will be your interest in the word and worship of God.
+Religious meditation is a serious, devout and practical thinking of
+divine things; a duty enjoined in Scripture, both by precept and
+example; and concerning which, let us observe,
+
+1. _Its importance._ That God has required it, ought to be a sufficient
+motive to its performance. But its inseparable connection with our
+growth in grace magnifies its importance. It is by "beholding the glory
+of the Lord," that we are "changed into the same image." And how can we
+behold his glory, but by the spiritual contemplation of his infinite
+perfections? Again: the word of God is "a lamp to our feet;" but if we
+do not open our eyes to its truths, how can they guide our steps? It is
+only by the practical contemplation of these truths, that our souls can
+come into communion with them, drink in their spirit, and be guided by
+their precepts. Hence, the intimate connection of this devout exercise
+with growth in grace.
+
+2. _The time and manner of Meditation._ It should be constant. Our minds
+and hearts should be so habitually fixed on heavenly things, that, after
+having been necessarily employed about our worldly affairs, our thoughts
+will voluntarily revert back to spiritual things, as to their proper
+element. Their tendency should be upward. Speaking of the godly man,
+David says, "in his law doth he meditate, _day and night_." "O how love
+I thy law," says the Psalmist; "it is my meditation _all the day_." You
+may, perhaps, find it profitable to select a subject every morning for
+meditation during the day; and whenever your thoughts are not
+necessarily occupied with your ordinary employments, turn them to that
+subject. Labor after clear and practical views of the truth; and see
+that your _heart_ is affected by it. One of the most difficult points of
+Christian experience is, to keep the mind habitually upon heavenly
+things, while engaged in worldly employments, or surrounded by objects
+which affect the senses. Satan will be continually seeking to divert
+your mind; but do not be discouraged by his assaults. The Bible saints
+were _fervent_ in spirit, even while engaged in business; and we have
+accounts of pious persons in every age, who have been like them. A
+heavenly mind is worth the labor of years. Do not rest till you obtain
+it. Meditation should also be mixed with the reading of God's word. It
+requires the closest meditation to understand the Holy Scriptures, and
+apply them to our hearts.
+
+But, it is also necessary to set apart particular seasons of retirement
+for fixed and holy meditation. This position is warranted by Scripture.
+Holy men of old embraced the most favorable opportunities for this
+devout exercise. Isaac went out into the field to meditate in the
+stillness and solemnity of the evening. David sometimes chose the
+calmness of the morning. At other times, he fixed his thoughts in holy
+meditation, during the wakeful hours of the night. "I remember thee
+_upon my bed_, and meditate on thee in the night-watches." "Mine eyes
+prevent the _night-watches_, that I might meditate in thy word." But,
+lest the adversary should get the advantage of you, fix upon _regular
+seasons_ for this sacred employment. Select some subject, and think upon
+it deeply, systematically, practically, and devoutly. System is a great
+assistance in everything. We can never obtain clear views of any complex
+object, without separately viewing the various parts of which it is
+composed. We cannot see the beautiful mechanism of a watch, nor
+understand the principles which keep it in motion, without taking it in
+pieces, and viewing the parts separately. So, in contemplating any great
+truth, which contains many different propositions; if we look at them
+all at once, our ideas will be confused and imperfect; but if we
+separate them, and examine one at a time, our views will be clear and
+distinct. Our meditation must be _practical_, because every divine truth
+is calculated to make an impression upon the heart; and if it fails of
+doing this, our labor is lost. Make, then, a direct personal application
+of the truth, on which your thoughts are fixed. But, our meditations
+must also be _devotions_. They must all be mixed with prayer. As an
+example of what I mean, examine the 119th Psalm. There the Psalmist, in
+the midst of his meditations, was continually lifting up his soul in
+prayer. His devout aspirations are breathed forth continually. Your
+success in this exercise, and the profit you derive from it, will very
+much depend on the manner you observe this direction.
+
+3. _The subjects of Meditation._ The word of God furnishes abundant
+matter for meditation. This was the constant delight of the Psalmist.
+The 119th Psalm consists almost entirely of meditations upon the word of
+God. But, in our regular seasons of fixed and solemn meditation, you
+will find assistance and profit from fixing your mind on some particular
+portion of divine truth; and carrying it out in its various relations
+and applications. That these subjects may be always at hand, without
+loss of time in selecting and arranging them, I here suggest a
+considerable variety of topics, with references to passages of Scripture
+calculated to illustrate or enforce the subjects. It is not designed
+that you should confine yourself strictly to these, but to use them as
+an aid to your own efforts. They are intended as mere suggestions, and
+are therefore both imperfectly stated and partially carried out; One
+great difficulty, in this exercise, is, always to be able to fix the
+mind on some portion of truth, in such a manner as to secure variety,
+and to contemplate truth in its proper proportions. And probably this
+kind of meditation is often neglected, for want of time to select a
+subject, and fix the attention upon it. If Christians were always in a
+lively frame, perhaps this would not be necessary. The mind would
+spontaneously revert to spiritual things. But, humiliating as is the
+fact, it is nevertheless true, that our minds are often dull upon those
+subjects which ought always to operate as the touchstone of spiritual
+feeling. Yet, as right feelings can be produced only in view of truth,
+the way to overcome this dulness is to direct the attention to objects
+calculated to call forth these emotions.
+
+I have arranged these subjects in such a manner, that, if taken in
+course, they will lead to the contemplation of divine truth, with some
+reference to its proper proportions, although they do not completely
+cover the ground. Any particular topic, however, can be selected,
+according to the circumstances or inclination of the individual. Many of
+the subjects are divided under various heads; and, in some cases, one or
+two heads may perhaps be found sufficient for one season of meditation.
+
+
+I. CHARACTER AND ATTRIBUTES OF GOD.
+
+1. _Self-existence_--_being underived_. How this can be proved from
+reason. How this truth is recognized in Scripture. Ex. 3:14. Rev. 1:8.
+Jer. 10:10. Dan. 6:26. All other existence derived from him. Ps. 33:6.
+John 1:3. Col. 1:16, 17. Heb. 11:13.
+
+_Practical Reflections._ (1.) Ps. 53:1, f.c., (2.) Isa. 29:16, l.c.
+45:9, 10. Rom. 9:20, 21. (3.) Ps. c. 3, 4. Isa. 43:7. Dan. 5:23, l.c.
+
+2. _Eternity and Immutability of God._ How one of these involves the
+other. How these attributes can be discovered by reason. How by
+Scripture. Gen. 1:1. Deut. 32:40. Ps. 90:2. 102:24-27. Mal. 3:6. Heb.
+13:8. Jas. 1:17. Rev. 1:4. 22:13.
+
+Consider these attributes separately:--(1.) Eternity--being without
+beginning or end--ever being. (2.) Immutability--subject to no change in
+his manner of being, his perfections, his thoughts, desires, purposes,
+or determinations.
+
+_Practical Reflections._ (1.) How God appears to us in view of these
+attributes. (2.) How necessary they are to the character of the Supreme
+Ruler. (3.) How these attributes make God appear to the sinner. (4.) How
+to holy beings. (5.) What encouragements to prayer. Suppose God were
+changeable in his character, feelings, and purposes, what confidence
+could be reposed in his promises? (6.) What feelings these attributes
+should inspire.
+
+3. _Omnipresence and Omniscience of God._ (1.) Contemplate knowledge
+without limit, and presence without bounds. (2.) How these attributes
+are manifest from the works of creation. (3.) How declared in the Word
+of God. Ps. 139:1-12. Jer. 23:24. Ps. 147:5. Isa. 40:28.
+
+_Solemn Thoughts._ (1.) In what light God is manifested by these
+attributes. (2.) How necessary these attributes to the Supreme Governor
+and righteous Judge of all. (3.) No individual so small or unimportant
+as to escape the attention of such a being. Matt. 10:29, 30.
+
+_Practical Reflections._ (1.) Danger of forgetting or losing a sense of
+the presence of God. Ps. 9:17. 50:22. (2.) What feelings should be
+inspired in view of these attributes. Ps. 4:4. Heb. 4:13. (3.) How
+sinners should feel in view of them. Job 34:21, 22. Prov. 5:21. 15:3.
+Jer. 16:17. Amos 9:2, 3. (4.) What emotions these attributes should
+excite in the hearts of God's children. 2 Chron. 16:9, f.c. (5.) How
+these attributes will appear in the day of judgment.
+
+4. _Omnipotence and Independence of God._ (1.) How the omnipotence of
+God is manifested by the works of creation. Job, chapters 38-11. Reflect
+on the works of creation as a whole, and minutely and particularly, and
+also _how_ they were made. Gen. 1:3, 6, 9, 11, 14, 20, 24, 26. (2.) How
+the independence of God is manifested by his works. Creative power must
+be underived. (3.) How the omnipotence of God is displayed, in his
+upholding and governing all things. (4.) How this attribute is declared
+in Scripture. Gen. 17:1. 18:14. Matt. 19:26. (5.) How omnipotence proves
+independence.
+
+_Practical Reflections._ (1.) How God is hereby qualified to be the
+Supreme Ruler. (2.) The condition of sinners, while they remain at
+enmity with such a being. Deut. 32:41. (3.) How Christians should feel,
+in view of this. Ex. 32:32. Rom. 9:2, 3. (4.) What they ought to do.
+Acts 20:31. Jas. 5:20. Jude 23. (5.) Feelings of those who can view such
+a being as their Friend and Father. Rom. 8:28, 38, 39. 1 Cor. 3:22, 23.
+(6.) Appropriate emotions on contemplating the omnipotence of God. Job
+11:7, 8. 26:14. Ps. 145.
+
+5. _Benevolence of God._ God is essentially benevolent. 1 John 4:8. (1.)
+How the benevolence of God is exhibited to us by the light of reason.
+(2.) How by his works of creation and providence. (3.) By Revelation.
+_First_, by direct assertion. Exod. 34:6. Ps. 145:9. Nah. 1:7. Matt.
+5:45. _Second_, by the character of his law. Ps. 19:7, 8. Matt.
+22:37-39. Rom. 7:12. _Third_, by the work of redemption. John 3:16, 17.
+
+_Inferential Thoughts._ (1.) The benevolence of God without bounds. (2.)
+Always active (3.) It constitutes his whole moral character. (4.) A
+being of infinite benevolence must prefer the greater good to the less,
+and the supreme good above all. (5.) Such a being must love the same
+disposition in his creatures, and hate the opposite.
+
+_Practical Reflections._ (1.) How odious selfishness must be in the
+sight of God. (2.) Sinners directly opposed in their characters and
+feelings to God. Exod. 20:5, l.c. Rom. 8:7. (3.) The exceeding great
+evil of sin, as committed against infinite benevolence. (4.) The
+ingratitude and baseness of sinners. (5.) What the goodness of God
+should lead them to. Isa. 30:18. Rom. 2:4. (6.) What emotions the
+contemplation of the goodness of God should excite in the hearts of his
+children. Ps. 118. Isa. 63:7. Eph. 5:20. (7.) How we may apprehend the
+goodness of the Lord. Ps, 107:43.
+
+6. _The Justice of God._ (1.) What justice is: _First_, as exercised by
+intelligent beings, whose relations will admit of mutual giving and
+receiving; _Second_, as exercised by a ruler towards his subjects;
+_Third_, as relates to all actions, with reference to the general good.
+(2.) Which of these relations God sustains to the universe. (3.) The
+disposition which would lead him to act justly in all these cases. (4.)
+How God is just as respects himself (5.) As respects his creatures. (6.)
+How the justice of God may be seen from the light of reason, and from
+the system of his providence. (7.) How from the Sacred History. (8.) The
+positive declarations of Scripture. Deut. 32:4. Isa. 45:21. Zeph. 3:5.
+_Rev._ 15:3. (9.) From the revelation of a future day of righteous
+retribution. Eccl. 12:14. Acts 17:31. 2 Cor. 5:10.
+
+_Practical Reflections._ (1.) How, by this attribute, God is qualified
+to be the Supreme Governor. (2.) How terrible this renders him to the
+wicked. Exod. 34:7, l.c. Heb. 10:20-29. 12:29. (3.) How suffering the
+guilty to go unpunished, without satisfaction and reformation, would be
+doing injustice to the universe. (4.) Why we ought to look with
+complacency and delight upon this attribute.
+
+7. _The Truth of God._ (1.) His _veracity_; or a disposition always to
+speak according to the real state of things. (2.) _Faithfulness_; or a
+disposition to conform his actions to previous declarations of his Word.
+
+(1.) How the truth of God may be proved by reason. _First_, from his
+Benevolence. _Second_, from his Independence and Immutability. _Third_,
+from the excellence of truth and the turpitude of falsehood. _Fourth_,
+from the estimation in which truth is held by the intelligent creatures
+he has made.
+
+(2.) How proved from the Scriptures. _First_, by direct declarations.
+Exod. 34:6, l.c. Ps. 117:2. 146:6, l.c. _Second_, by the accordance of
+the histories recorded in Scripture with the facts substantiated by
+other evidence. _Third_, by the predictions of events which have since
+been fulfilled. _Fourth_, from the doctrines contained in his Word.
+_Fifth_, by the agreement of Scripture with itself. _Sixth_, by the
+fulfilment of promises, threatenings, covenants, &c., recorded in his
+Word. _Seventh_, other proofs, as they may be suggested to the mind.
+
+_Practical Reflections._ (1.) How God is qualified by this attribute to
+be the moral governor of intelligent creatures. (2.) How necessary is
+faith to acceptance with God. Heb. 11:6. (3.) How odious to a God of
+infinite veracity must be the sin of _unbelief_. 1 John 5:10. (4.) How
+terrible to the wicked this renders the threatenings of God's word. (5.)
+How valuable his promises to the righteous. (6.) At what an infinite
+expense God has sustained his truth, while pardoning rebels doomed to
+die. Ps. 85:10. Rom. 3:26.
+
+8. _The Mercy of God._ (1.) What mercy is. (2.) Contemplate mercy as a
+disposition inherent in the Divine character. (3.) The only way in which
+mercy can be exercised by Him, towards those who have merited anger and
+punishment, consistent with the moral rectitude of his character, and
+the great ends of his government. Ps. 85:10. Isa. 53:5, 6, 10. Acts
+4:12. 5:31. Rom. 3:25, 26. (4.) How this attribute is manifested in his
+providence. Matt. 5:45. (5.) How in his Word. Neh. 9:17. Ps. 3:8. Matt.
+5:7. Rom. 5:6. (These two may embrace several subdivisions.) (6.)
+Consider whether by the light of nature we could discover any possible
+way for God to exercise mercy towards the guilty.
+
+_Practical Reflections._ (1.) The loveliness and glory of this
+attribute. (2.) How we should feel in view of it. Ps. 118. (3.) The
+great guilt and danger of indulging an unmerciful or cruel disposition.
+Prov. 11:17, l.c. 21:13. Mark 11:26. Jas. 2:13. (4.) The advantage of
+being merciful. Ps. 18:25. Prov. 11:17, f.c. Matt. 5:7. Mark 11:25.
+
+9. _The Wisdom of God._ (1.) What wisdom is. How it differs from
+knowledge. How from cunning or subtilty. Whether that is wisdom which
+does not design to accomplish a _good_ end. Whether this is a _natural_
+or _moral_ attribute, or both. (2.) How the wisdom of God is manifested
+in the works of creation. Ps. 104. Prov. 3:19. Examine particular
+objects and see how exactly everything is fitted for the end for which
+it is designed, and that a good end; such as the seasons; day and night;
+provision made for the wants and for the comfort and pleasure of men and
+animals; the body and mind of man; the laws which govern the material
+world, carried put in a great variety of ways; in the infinite variety,
+and yet extensive and convenient classification, of objects; human
+languages; moral agency of intelligent beings, &c. (3.) The wisdom of
+God, as exhibited in his Word; _First_, its perfect adaptation to the
+wants of the world; its variety of authorship, style, matter, manner,
+&c.; _Second_, the truths revealed; particularly the plan of redemption.
+Rom. 11:33.
+
+_Practical Reflections._ (1.) Ps. 48:14. (2.) The folly of setting up
+our own reason in opposition to the word of God. Isa. 40:13, 14. Rom.
+11:34, 35. (3.) The folly of self-conceit. Prov. 26:12. (4.) From whom
+all wisdom comes. Prov. 2:6. (5.) What is the only true wisdom. Job
+28:28.
+
+
+II. DOCTRINES.
+
+1. _The Decrees of God._ Doctrine: That God foreordains whatsoever comes
+to pass.
+
+Proved, (1.) By reason. Otherwise, he would work without a plan, and
+could not certainly know what would take place hereafter; which is
+inconsistent with the idea of infinite wisdom. Acts 15:18. (2.) From
+Scripture. Job 23:13. Isa. 46:10. Jer. 10:23.
+
+This doctrine does not destroy the freedom and accountability of the
+creature. Acts 2:23. This is not to be understood in any such sense as
+to make God the author of sin. Jas. 1:13. If the will of God is done,
+the greatest possible good will be accomplished. Ps. 119:68, f.c. How we
+ought to feel, in view of this doctrine. Phil. 4:4. Duty of submission.
+Luke 22:42. Jas. 4:7.
+
+2. _The Sovereignty of God._ Doctrine: That God rules the universe,
+according to his own pleasure, independently and without control, giving
+no further account of his conduct than he pleases.
+
+Proved, (1.) By reason: _First_, his will the greatest good; _Second_,
+he has power to accomplish it; _Third_, if he fails to accomplish his
+will, he will be under constraint, which is inconsistent with the idea
+of an infinite being. Were he to fail of accomplishing his own will, he
+would not be qualified for a righteous governor. (2.) From Scripture.
+Ps. 115:3. Dan. 4:35. Eccl. 8:3, l.c. Job 33:13.
+
+_Reflections._ (1.) God does not act _arbitrarily_, without sufficient
+cause, or merely for the sake of doing his own will. His actions are
+controlled by a supreme desire for the greatest good, and always founded
+on the best of reasons. (2.) The consummate folly of those who resist
+his will. (3.) The feelings with which we ought to regard the
+sovereignty of God. 1 Chron. 16:23-31. Ps. 97:1. (4.) How terrible this
+doctrine to sinners. Ps. 99:1. Isa. 33:11. (5.) What ground of
+confidence, comfort, and joy to the righteous. Ps. 15:6. Hosea 14:9.
+Rom. 8:28.
+
+3. _Human Depravity._ (1.) How extensive. Rom. 3:23. Corroborated by
+facts. (2.) How great in degree. Gen. 6:5. Rom. 3:10-18. (3.) From whom
+derived. Rom. 5:12-19. (4.) How hereditary depravity becomes personal.
+Ps. 58:3. (5.) How human depravity manifests itself. Rom. 8:7. John
+3:19, 20. 5:40. Acts 7:51. Gal. 5:19-21.
+
+_Practical Reflections._ (1.) How we ought to feel, in view of our own
+depravity. Ezra 9:6. Job 42:6. Ps. 38:1-7. 51:4, 17. Dan. 9:8. (2.) The
+necessity of regeneration. Heb. 12:14, l.c. (3.) How this load of guilt
+may be removed. Matt. 11:28-30. 1 John 2:1, 2. (4.) What it will bring
+us to, if we do not obtain deliverance from it. Rom 6:23, f.c.
+
+4. _Regeneration._ (1.) Its nature. 2 Cor. 5:17. Eph. 4:24. (2.) Its
+author. John 3:5, 6. (3.) Influence of the Spirit; how exerted; not
+miraculous John 3:8. (4.) Man's agency in the work of regeneration. Isa.
+55:6, 7. Acts 2:38. 16:31. Phil 2:12, 13.
+
+5. _The condition of fallen man._ (1.) Alienation from God. Job 21:14,
+15. Rom. 1:28. Eph. 2:1, 2. (2.) Exposure to his wrath. Deut. 32:35, 41.
+Ps. 7:11, 12. John 3:18, 36. Eph. 2:3. (3.) Personal misery. Isa. 57:20,
+21. Misery the natural consequence of sin. Jer. 2:19.
+
+_Practical Reflections._ (1.) How Christians should feel, in view of
+this subject. Isa. 51:1. 1 Cor. 15:10. (2.) How they should feel, in
+view of the condition of the impenitent. Rom. 9:1-3. (3.) How act. Acts
+20:31, l.c. Rev. 22:17. (4.) The necessity of a mediator between God and
+man. Gal. 3:10.
+
+6. _The plan of Redemption._ (1.) Why sin could not be pardoned without
+an atonement. Gen. 2:17. Dent. 27:26, compared with Deut. 32:4, l.c.
+Heb. 9:22. (2.) What a mediator is. Job 9:33. 2 Cor. 5:18, 19. (3.) Why
+it was necessary that our mediator should be God. (4.) Why, that he
+should be also man. (5.) Why it was necessary that he should obey the
+law. Isa. 42:21. Gal. 4:4, 5. (6.) Why, that he should suffer. Gal.
+3:13. 4:4, 5. Heb. 9:22, 28. (7.) Why, that he should rise from the
+dead. Rom. 4:25. 1 Cor. 15:17. 1 Pet. 1:21. Heb. 7:25.
+
+_Practical Reflections._ [1.] How the love of God is manifested in the
+provision of such salvation. John 3:16. Rom. 5:8. [2.] How we should
+feel and act in view of the amazing love of Christ. 2 Cor. 5:14, 15.
+[3.] What effect his love should have upon sinners. Zech. 12:10. Rom.
+2:4. [4.] How Christians should feel, in view of the ingratitude of the
+impenitent. Ps. 119:136, 158.
+
+7. _Justification_ [1.] What justification is. [2.] Why we cannot be
+justified by the law. Rom. 3:23. [3.] The nature of all our good works,
+religious exercises, duties, &c. Luke 17:10. [4.] The ground of
+justification. Isa. 53:11. Acts 13:39 Rom. 8:3, 4. [5.] The instrument
+or medium of justification. Rom. 3:28. [6.] The effects of
+justification. Rom. 5:1-5. 8:1-4. 15:13. 1 Pet. 1:8.
+
+8. _Adoption._ [1.] What adoption is. Exod. 2:9, 10. [2.] Through whom
+believers are adopted. Gal. 4:4, 5. [3.] How their adoption is
+manifested to them. Rom. 8:15, 16. Gal. 4:6. [4.] To what adoption
+entitles them. Rom. 8:17. Gal. 4:7. [5.] What was the moving cause of
+adoption. 1 John 3:1. [6.] What emotions this should excite in the
+hearts of Christians.
+
+9. _Sanctification._ [1.] What sanctification is. Rom. 6:6, 11--13.
+8:13. [2.] By whom believers are sanctified. Rom. 8:13, l.c. 15:16, l.c.
+1 Pet. 1:22. (3.) The instrument of sanctification. John 17:19. (1.) The
+procuring cause. 1 Cor. 1:2. 6:11. Heb. 10:10. (5.) The importance of
+sanctification, or growth in grace. John 15:8. Col. 1:9-12. (6.) How we
+are to strive for sanctification. Phil. 2:12, 13. 3:13, 14. (7.) How we
+may secure the aid of the Holy Spirit. Luke 11:13. Rom. 8:26. (8.) How
+Christ regards us, when we are not making progress in holiness. Rev.
+3:15, 16.
+
+10. _Death._ (1.) Its certainty. Heb. 9:27. (2.) The uncertainty of
+life. Jas. 4:14. (3.) The shortness of life. Ps. 90:3-10. 1 Cor.
+7:29-31. Bring death near, and commune with it; try to enter into the
+feelings of the death-bed. (4.) How we should live in view of the
+subject. Luke 12:33-40. (5.) The folly of laying up treasures for
+ourselves in this life. Luke 12:16-21. (6.) How death will appear to
+such. Isa. 33:14. (7.) How death appears to those who "set their
+affections on things above." 2 Cor. 5:6, 8. Phil. 1:23. (8.) The support
+which such have in the hour of death. Isa. 43:1, 2. 1 Cor. 15:54-57.
+
+11. _Heaven._ (1.) Heaven a place. John 14:2, 3. Heb. 9:24. (2.) The
+glory of heaven. Rev. 21:22, 23. (3.) What constitutes the blessedness
+of heaven to the righteous. [1.] Freedom from sin, and sinful
+associations. 2 Cor. 5:2-4. Rev. 21:27. [2.] Freedom from pain, and all
+evil. Rev. 21:4. [3.] Exercise of holy affections. 1 John 4:16. [4.] The
+company of holy beings. Heb. 12:22-24. [5.] The immediate presence of
+God, and such communion and fellowship with him as will make us like
+him. Ps. 17:15. Isa. 33:17, f.c. 1 John 3:2. [6.] The presence of Jesus,
+as our Redeemer, to whom we are indebted for all this glory. John 17:24.
+1 Thess. 4:17. Rev. 5:9. (4.) The employments of heaven. [1.] The
+contemplation of the infinite perfections of God, and the glories of his
+moral government. Rev. 19:1, 2. [2.] Rendering cheerful obedience to his
+will. Ps. 103:20, 21. Matt. 6:10. 22:30. [3.] Singing his praises. Rev.
+5:9. [4.] And we may suppose holy conversation. (5.) Contemplate this
+state as existing forever, with the continual increase of the capacity
+for enjoyment, and the discoveries of the divine character, his
+government and works.
+
+12. _The Resurrection._ (1.) What signal will usher in the glorious
+morn. 1 Cor. 15:52. 1 Thess. 4:16. (2.) What will follow. 1 Thess. 4:16,
+l.c. (3.) What will come to pass in regard to the saints which shall
+then be alive on the earth. 1 Cor. 15:51. 1 Thess. 4:17. (4.) With what
+bodies the saints will arise. 1 Cor. 15:42-44, 50, 53, 54. (5.) To whom
+the saints will ascribe their victory and triumph, in that day. 1 Cor.
+15:57. (6.) How the wicked will rise. Dan. 12:2.
+
+13. _The Judgment._ (1.) This awful ceremony is to take place at a
+certain time, fixed in the councils of eternity. Acts 17:31. (2.) It
+will come suddenly and unexpectedly. Matt. 24:36-39. (3.) Who will be
+the judge. Matt. 25:31. Rev. 20:11. (4.) Who will stand before him to be
+judged. Rom. 14:10. Rev. 20:12. (5.) In respect to what they will be
+judged. Eccl. 12:14. Matt. 12:36. Rom. 2:16. 2 Cor. 5:10. (6.) By what
+rule they will be judged. John 7:21. Rom. 2:2. (7.) How any will be able
+to stand this awful test. 1 John 2:1, 2. (8.) What separation will be
+made. Matt. 25:32. Consider this in its application to friends, and
+those who have in any way come under our influence. (9.) The final award
+of the righteous. Matt. 25:33-36. (10.) What state of feeling is
+indicated by their answer. Matt. 25:37-39. (11.) The final sentence of
+the wicked. Matt. 25:41-43. (12.) What state of feeling is indicated by
+their answer. Matt. 25:44.
+
+14. _The World of Woe._ Contemplated for the purpose of arousing the
+attention to the condition of the impenitent. (1.) The place itself--the
+prison-house of the universe. Matt. 25:46. (2.) In what manner it is
+described. Isa. 33:14. Matt. 13:42, f.c. Rev. 20:14. (3.) What will
+constitute the misery of that dread abode. [1.] The consciousness of
+guilt. Rom. 3:19. [2.] The recollection of mercies abused. Rom. 9:22.
+[3.] The company that will be there. Matt. 25:41. Rev. 21:8. [4.] The
+wrath and curse of Almighty God. Rom. 2:8, 9. [5.] The reflection that
+this misery is to have no end. Mark 9:14. (4.) What will be the
+employments of that place. Matt. 13:42. 24:51. How we ought to feel, in
+regard to those who are exposed to this awful doom. Matt. 22:39. (6.)
+What we should do for them. Jude 23, f.c.
+
+
+III. CHARACTER OF CHRIST.
+
+1. It is unlike that of any other being in the universe
+
+2. A mysterious complexity in his character, which we call a union of
+two natures--a combination of attributes, all of which can neither be
+ascribed to men, nor to angels, nor to God. Gen. 19:10. Num. 24:17. Job
+19:23-27. Ps. 2:7, 12, c. 1. Isa. 6:1-3. 9:5, 6. 28:16. 15:10-12,
+21--25. Ps. 22: 6. Isa. 49:7. 52:14. 53:2, 3.
+
+3. Christ is a man. Phil. 2:8. John 1:14. Luke 21:39. Heb. 2:17. 5:8.
+
+4. He is God. (1.) The Scriptures represent Christ as pre-existing, in a
+glorious character, before he appeared in this world. John 1:1, 2. 3:13.
+6:38. 17:5. Heb. 1:10. (2.) They represent that, in passing from that
+state to this, he suffered a humiliating change. 2 Cor. 8:9. Phil. 2:6,
+7. (3.) The Scriptures directly assert that he possessed a superhuman
+nature. Heb. 1:4, 6. Col. 2:9. (4.) This superhuman nature is
+_divine_--the names of God are ascribed to him--the attributes of God
+are ascribed to him--he is represented as performing the works of God.
+Com. Luke 1:16, 17, with Isa. 40:3, and Isa. 6:1-3, with John 12:41.
+Rom. 9:5. John 20:28. 1 John 5:20. 1 Ti. 3:16. John 1:2. Rev. 22:13.
+Isa. 44:6. Acts 1:24. John 2:24. Jer. 17:10. 1 Kings 8:39. Matt. 9:2.
+18:20. 28:20. John 10:15. Isa. 44:24. Gen. 1:1. Heb. 1:10. Jer. 10:12.
+Col. 1:16. John 1:3. Phil. 3:21. John 5:21. Rev. 1:5, 6. He performed
+miracles _in his own name_. He was worshiped by inspired men who knew
+his character; and the Scriptures encourage such worship. Acts 7:59. 2
+Ti. 4:18. 2 Cor. 12:8. Acts 1:21. 1 Thess. 3:12. 2 Thess. 2:16. Phil.
+2:10. Heb. 1:6. Rev. 5:8-14.
+
+Contemplate the character of Christ in its moral and practical
+relations; (1.) As illustrating or exhibiting the character of God; (2.)
+As confirming and sustaining his moral government, while it admits the
+exercise of mercy; (3.) As the medium through which all our duties are
+to be performed; (4.) As the foundation of our hopes.
+
+
+IV. NAMES AND OFFICES OF CHRIST.
+
+1. _Saviour._ (1.) What salvation is. (2.) Why we need a Saviour. What
+it is to be _lost_--carry out the figure in imagination. Matt. 18:11.
+(3.) From what Christ saves us. Matt. 1:21. (4.) How he saves us from
+sin. Acts 15:8, 9. (5.) His willingness to save. Matt. 11:28-30. John
+6:37, l.c. (6.) His Ability to save. Heb. 7:25. (7.) The expense of this
+salvation. Rom. 5:7, 8. (8.) The ingratitude of neglecting so great
+salvation. Heb. 2:2, 3.
+
+2. _Redeemer._ (1.) What it is to redeem--contemplate the figure, and
+form a clear perception of the condition of captives taken in war, and
+held in slavery. (2.) Our condition by nature. Rom. 6:13, f.c. 16, 20.
+7:14, l.c. Gal. 3:10. (3.) How Christ has redeemed us. Gal. 3:13. (4.)
+The price paid for our redemption. 1 Peter 1:18, 19. (5.) How we should
+feel in view of this. Rev. 5:9, 10. (6.) What this should lead us to do.
+1 Cor. 6:20.
+
+3. _Prophet._ (1.) What a prophet is. (2.) How Christ teaches his
+people. John 1:18, 5:39. 16:13, 14. (3.) What encouragement we have to
+go to him for direction, in all cases of doubt and difficulty. 1 Cor.
+1:30. James 1:5. (4.) With what feelings we must receive him as our
+great Teacher. Matt. 18:3, 4.
+
+4. _Priest._ (1.) What a priest is. Heb. 5:1, 2. (2.) Why we need a
+priest. Deut. 27:26. Rom. 3:20. (3.) How he was qualified to become our
+priest. Heb. 5:7-9. 7:26-28. 4:15. (4.) How he has made atonement and
+reconciliation for us. Heb. 9:11-14, 28. (5.) How this is rendered
+available to believers in all ages. Rom. 8:34. Heb. 9:24. 7:25. (6.)
+What benefits believers may derive from his intercession. Rom. 5:2. Heb.
+4:16. (7.) The sympathy of Christ with believers. Heb. 4:15.
+
+5. _King._ (1.) What a King is. (2.) In what sense Christ is our king.
+Eph. 1:21, 22. (3.) The nature of the control he exercises over us.
+Matt. 11:30. Rom. 6:9-22. 11:17. 2 Cor. 10:5. (4.)The need we have of
+such a king. Matt. 12:29. (5.)Our duty to him as subjects. 2 Cor. 10:5.
+
+6. _Mediator._ (1.) What a mediator is: one that undertakes to make
+reconciliation between two parties at variance. Job 9:33. We are at
+variance with God. Ps. 7:11. Ro. 8:7. (2.) What qualifications are
+required in a mediator. [1.] He must be the mutual friend of both
+parties. Christ both God and man. John 1:1, 14. The mutual friend of
+both. Luke 3:22. Heb. 2:16, 17. [2.] He must be able to render
+satisfaction to the injured party. Christ has done this. Isa. 12:21.
+Gal. 3:13. He must be able to bring back the offender to his duty. This
+Christ is able to do. Rom. 6:1-14. (3.) How we may become reconciled to
+God. 2 Cor. 5:18, 19.
+
+7. _Advocate and Intercessor._ (1.) What an advocate is: one that
+manages a cause for another at court, and undertakes to procure his
+justification and discharge. If his client is prosecuted for debt, he
+must show that the debt has been paid; if for crime, he must show some
+reason why he should not be punished. Jesus Christ can show both, in
+regard to us. 1 Peter 1:18, 19. 1 Cor. 6:20. Isa. 53:5. What an
+intercessor is: one that undertakes to present the petitions of a
+criminal at the bar of his offended sovereign. When a petition is
+presented for pardon, the person presenting it must become responsible
+for the future good conduct of the criminal. Christ has become our
+surety. When he asks for undeserved favor to be bestowed upon the
+criminal, it must be on the score of his own merits. Jesus can present
+our petitions with assurance on this ground. How blessed are they who
+have such an Advocate and Intercessor at the throne of heaven! Rom.
+8:34. Heb. 7:25. How we may come to the throne of grace through his
+intercession. Heb. 4:16. No worship acceptable, which is not offered
+through the intercession of Christ. John 14:13. Acts 4:12. Eph. 5:20.
+
+8. _Friend._ What is implied in a friend. [1.] He must be able and
+willing to help us. Christ is both able and willing to help all who come
+to him. Heb. 7:25. Matt. 11:28-30. John 6:37, l.c. [2.] Friendship must
+be cordial. Such is the friendship of Jesus. John 15:15, 16. [3.] A
+friend must possess a sympathizing heart. Such is the heart of Jesus.
+Heb. 4:15.
+
+9. _Elder Brother._ (1.) The relation of an Elder Brother to the younger
+members of the family. (2.) How we come into this relation to Christ.
+Gal. 4:4-6. (3.)The blessings that we receive, through this relation.
+Gal. 1:7. Rom. 8:17. (4.) The goodness of the Son, who would of his own
+accord, receive a stranger into his Father's family, to be adopted, as a
+joint heir with him to his Father's estate.
+
+10. _Husband._ (1.)Proof of this relation between Christ and the church.
+Isa. 54:5. Eph. 5:25-32. Rev. 19:7, 8. 22:17. (2.) What is implied in
+this relation. [1.] Union. John 15:5. Eph. 4:31. [2.] Protection. Matt.
+16:18. Ca. 8:5, f.c. [3.] Provision. Phil. 4:19. Eph. 5:29. [4.]
+Sympathy and Love. Heb. 4:15. 8:6, 7. [5.] Fellowship. Ca. 5:1.
+
+
+V. THE CHRISTIAN GRACES.
+
+1. _Faith._ (1.) What faith is. Heb. 11:1. (2.) It's object. Rom. 4:3, 5
+Eph. 1:12, 13. Heb. 11:6. (3.) The effects of faith on the heart. Acts
+15:9. Gal. 5:6, l.c. (4.) Its effects on the life. James 2:14-26. (5.)
+Necessary to acceptable prayer. James 1:6.
+
+2. _Hope._ (1.) The object of hope. 2 Cor. 4:17, 18. (2.) The ground of
+hope. Col. 1:27. 1 Tim. 1:1. (3.) The author of hope. Rom. 5:5. 15:13.
+(4.) The influence of hope upon the Christian character. 1 Thess. 5:8.
+1 John 3:3. (5.) Effect of hope upon the comfort and religious enjoyment
+of the believer. Heb. 3:6. 6:19.
+
+3. _Charity, or Love._ (1.) Its nature. 1 Cor. 13:4-8. (2.) The object
+of love. [1.] As a feeling of complacent delight, God the chief object,
+and his children, as bearing his image. Matt. 22:37. 1 John 5:1. [2.] As
+a feeling of universal benevolence, it has for its object all mankind.
+Malt. 22: 39.
+
+4. _Joy._ (1.) Nature of spiritual joy. Rom. 14: 17. (2.) The ground of
+joy. Rom. 15:13. 1 Peter 1: 5--8. (3.) The object of joy. Psa. 16:11.
+43:4. 97:1. 33:1. Isa. 29:19. 41:16. 61:10. Hab. 3:18. Phil. 4:4. (4.)
+The permanency of spiritual joy. John 16:22.
+
+5. _Peace._ (1.) Peace of conscience. Rom. 5:1. 8:1. 15:13. (2.) The
+ground of it. Psa. 85:10. Col. 1:20, 21. (3.) A peaceable spirit. Matt.
+5:9. Rom. 12:18. Heb. 12:14. James 3:17.
+
+6. _Brotherly Kindness._ (1.) Its nature. Eph. 4:32. (2.) Its fruits.
+Rom. 12:10, 15. 1 John 3: 16, 17.
+
+7. _Humility._ (1.) Its nature. Matt. 5:3. Rom. 12:3. (2.) Its
+manifestations. Job 42:5, 6. Prov. 30:32. Lam. 3:28. Matt. 25:36-38.
+Acts 20:19. Rom. 12:10, l.c. 16. Phil. 2:3. I Pet. 5:5. (3.) How
+regarded of the Lord. Psa. 138:6. Prov. 16:19. (4.) Its reward. Job
+22:29. Ps. 9:12. Prov. 15:33. Isa. 57:15. Matt. 18:4. (5.) Effects of
+humility. Gen. 18:27, l.c. 32:10. Job 42:1-6. Psa. 32:5. 51:5. Isa.
+51:1. 64:6.
+
+8. _Patience._ (1.) What is patience. Rom. 8: 25. James 5:7. 1 Peter
+2:20. (2.) How patience is cultivated. Rom. 2:7. 5:3. James 1:3. (3.)
+Apply this to the every-day concerns of life. (4.) The need we have of
+patience. Job 14:1, 2. Eccles. 2:23. Heb. 10:36. 12:1. (5.) Motives to
+patience. Luke 8:15. Rom. 5:4. Heb. 6:12.
+
+9. _Long-Suffering._ [1.] What is long-suffering. Eph. 4:2. [2.]
+Consider the long-suffering and forbearance of God towards us, as a
+motive to its exercise. Lam. 3:22.
+
+10. _A Forgiving Temper._ [1.] Motives to its exercise. Ps. 103:3. Eph.
+4:32. Gal. 6:1. [2.] Danger of the contrary spirit. Mark 11:26.
+
+11. _Meekness._ [1.] Its nature. 1 Cor. 13:5 Col. 3:12, 13. James 1:21.
+[2.] How the Lord regards, and how he will bless the meek. Ps. 22:26.
+25:9. 76:9. 147:6. 149:4. Isa. 29:19. Matt. 5:5. [3.] How it becomes the
+Christian. 1 Pet. 3:4. [4.] Its manifestations. Gal. 6:1. Eph. 4:2. 2
+Tim. 2:25. James 3:13. 1 Peter 3:15.
+
+12. _Gentleness._ [1.] Twin sister of meekness. [2.] Its manifestations.
+1 Thess. 2:7. 2 Tim. 2: 24. James 3:17. [3.] The pattern of gentleness.
+2 Cor. 10:1. [4.] How it adorns the Christian character.
+
+13. _Temperance._ [1.] What is temperance. Moderation in all our
+desires, affections, appetites, and conduct; abstinence from injurious
+indulgences. [2.] Advantages of temperance. 1 Cor. 9:25. 2 Pet. 1:6.
+
+14. _Virtue, or Moral Courage._ How this grace affects the Christian
+character. Prov. 28:1. [See History of Moses, Elijah, Elisha, Jeremiah,
+Daniel, Jesus, and the Apostles.]
+
+
+
+
+LETTER X.
+
+_The Preservation of Health._
+
+ "I wish, above all things, that thou mayest prosper, and _be in
+ health_."--3 John, 2.
+
+
+MY DEAR SISTER,
+
+If we feel suitably grateful to him who hath died for us, and washed us
+from our sins in his own blood, we shall desire to make ourselves useful
+in his vineyard to the highest degree of which our natures are capable.
+But, to be so, we must preserve our bodies in a healthy and vigorous
+state. No farmer would think of employing a weak and sickly man in his
+field, upon full wages. The nature of the service which God requires of
+us is such as to call for vigor of body as well as strength of mind.
+Most of our efforts to benefit our fellow-creatures are attended with
+labor of body and sacrifices of personal ease. And these efforts are
+greatly impeded by a feeble state of health. Again, bodily feelings have
+a great influence upon the mind. When the animal powers are prostrated,
+the mind almost uniformly suffers with them. Hence, a feeble state of
+the body may be a very great hindrance to us, in maintaining the
+Christian warfare. I know that some individuals have lived very devoted
+lives, and been eminently useful, with frail and sickly bodies. But this
+does not prove that, with the same degree of faithfulness, and a sound
+body, they might not have made much higher attainments. If you have read
+the lives of Brainerd, Martyn, and Payson, I think you will be convinced
+of this. Yet, I do not say that the _affliction_ of ill health might not
+have been the means which God used to make them faithful. But if they
+had been equally faithful, with strong and vigorous bodies, I have no
+doubt they would have done much more good in the world, and arrived at a
+much higher degree of personal sanctification. During much of their
+lives, they were borne down and depressed by feeble health, and they all
+died in the prime of life. Now, suppose them to have been as devoted as
+they were, with strong and vigorous constitutions, until they had
+arrived at the period of old age; might they not have brought forth much
+more fruit? If so, then God would have been so much more glorified in
+them; for our Lord says, "Herein is my Father glorified, _that ye bear
+much fruit_."
+
+If the foregoing remarks are correct, it then becomes the _duty_ of
+every Christian to use all proper means to maintain a sound, healthful,
+and vigorous bodily constitution. And this is much more within the power
+of every individual than many imagine. It is true, that life, and
+health, and every blessing, come from God. But he does not give these
+things without the intervention of second causes. He has made our animal
+nature subject to certain fixed laws; and even when his own children
+violate these laws, he will work no miracle to preserve their health or
+save their lives. I am satisfied that the subject receives far too
+little attention from Christians in general. In this respect they seem
+to act upon the supposition that their lives are their own; and that the
+injury they bring upon their bodies, by imprudence and neglect of proper
+attention, concerns nobody but themselves. But this is a great mistake.
+Their lives belong to God. He has bought them with the precious blood of
+his dear Son. They have dedicated them to his service. They are bound,
+therefore, to use all proper means for their preservation, that they may
+be prolonged for the glory of God and the good of their fellow-men.
+
+But when I speak of the means to be used for the preservation of health,
+I do not intend that excessive attention to _remedies_, which leads so
+many people to resort to _medicine_ upon every slight illness. But I
+mean the study of the laws or principles of our animal existence; and a
+diligent care to live according to those laws. In short, I mean living
+_according to_ nature. Probably a large proportion of the diseases to
+which human life is subject, are the natural consequence of living
+_contrary to_ nature; or contravening the great laws which govern our
+present mode of existence.
+
+Within the compass of a single letter, I cannot be very particular on
+this subject. But I would recommend to you to read approved writers on
+_health_, and the structure and constitution of the human body. Try to
+understand the _principles_ upon which this truly wonderful machine is
+kept in motion. You will find it a most interesting subject. You will
+see the evidence of a mighty intellect in its construction. You will
+also be able to draw from it practical lessons to guide you in the most
+common concerns of life. I am the more earnest in this recommendation,
+because I think you will discover that many of those habits and customs
+of society, which are peculiarly under the control of ladies, need
+reforming. I am seriously of the opinion that the general health of
+society depends far more upon the _ladies_ than upon the _physicians_.
+The former direct the preparation of the daily supplies of food,
+designed to sustain, refresh, and keep in motion the human system. The
+latter can only give prescriptions for regulating this delicate
+machinery, when, by mismanagement, it has got out of order. I will,
+however, give you a few simple rules for the preservation of health,
+which, though incomplete, will be of great benefit, if faithfully
+pursued. From experience, study, and observation, you will no doubt be
+able to add to them many improvements.
+
+1. _Make attention to health a matter of conscience, as a religious
+duty._ Pray daily that God would give you wisdom and self-denial, that
+you may be able to avoid whatever is injurious, and to persevere in the
+judicious use of such means as are necessary to promote sound health
+and energy of body.
+
+2. _Maintain habitual cheerfulness and tranquillity of mind._ Few
+persons are aware of the influence which this has upon the health of the
+body. If you are subject to _melancholy_, avoid it, and fight against it
+as a _sin_, dishonoring to God, and destructive of your own health and
+happiness. It is dishonoring to God, because it is calculated to give
+the world a gloomy and repulsive idea of religion. Nor is this view of
+the subject at all inconsistent with the exercise of sorrow for sin, and
+feeling for sinners. Godly sorrow is a melting exercise, which softens
+the heart, and brings it low before God: while a sight of the cross of
+Christ, and a sense of pardoning love, bring a holy calm and heavenly
+peace over all the soul. But despondency comes over us like the
+withering blasts of winter. It congeals the tender emotions of the
+heart, and casts an icy gloom over every object. It hides from our view
+everything lovely. It makes us insensible to the mercies of God which he
+is daily lavishing upon us. It shuts up the soul to brood alone, over
+everything dark and hideous. It is no less unfriendly to the exercise of
+holy affections than levity of conversation and manners. Although often
+created by bodily infirmity, it reacts, and renders disease doubly
+ferocious. Yet it is so far under the control of the will, that grace
+will enable us to subdue it. There is a very intimate connection between
+the mind and body. The one acts upon the other. Depression of spirits
+enfeebles all the animal powers; and particularly disturbs digestion,
+thereby deranging the whole system. If, therefore, you ever feel a
+gloomy depression of spirits, try to bring your mind into a serene and
+grateful frame, by meditating on the mercies you enjoy, and exercising a
+cheerful submission to the will of God. Remember that God directs all
+your ways, and that you have just as much of every comfort and blessing
+as he sees fit to give you, and infinitely more than you deserve. Rise
+above yourself, and think of the infinite loveliness of the divine
+character. But, if this is not sufficient, walk out and view the works
+of Nature; and try to forget yourself in contemplating the wisdom and
+glory of God, as manifest in them; and the bodily exercise will assist
+in driving-away this disturber of your peace. Or, seek the society of
+some Christian friend, who is not subject to depression of spirits, and
+converse about those heavenly truths which are calculated to call forth
+the exercise of love, joy, and gratitude, and make you lose sight of
+yourself in the fulness and glory of God. Any violent emotion of the
+mind, or exercise of strong passions of any kind, is likewise
+exceedingly injurious to the health of the body.
+
+3. _Be_ REGULAR _in all your habits._ Ascertain, as nearly as you can,
+from your own feelings and experience, how many hours of sleep you
+require. No general rule can be adopted, on this subject. Some people
+need more sleep than others. The want of sleep, and excessive indulgence
+in it, alike operate to enervate both body and mind. Probably every
+constitution may be safely brought between five and eight hours. Of this
+you will judge by making a fair trial. That period of sleep which
+renders both body and mind most energetic and vigorous, should be
+adopted. But, if possible, take all your sleep in the night. Fix upon an
+hour for retiring, and an hour for rising, and then conscientiously keep
+them. Let nothing but stern necessity tempt you to vary from them in a
+single instance; for you may not be able in a week to recover from the
+effects of a single derangement of your regular habits. We are the
+creatures of _habit_; but if we would _control_ our habits, instead of
+suffering them to control us, it would be greatly to our advantage. It
+is also important that the hours of retiring and rising should be
+_early_. Upon the plan proposed, early retiring will be necessary to
+early rising, which is a matter of the first importance. Early rising
+promotes cheerfulness; invigorates the system; and in many other ways
+contributes to health. It also assists devotion. There is a solemn
+stillness before the dawn of day, in a winter morning, peculiarly
+favorable to devotional feelings; and nothing is better calculated to
+fill the mind with grateful and adoring views of the beneficence of the
+Creator, than the refreshing sweetness of a summer morn. Whoever sleeps
+away this period, loses half the pleasures of existence. To sally forth
+and enjoy the calmness and serenity of such a season; to listen to the
+sweet warbling of the birds; to behold the sparkling dew-drops, and the
+gayety of the opening flowers, as all nature smiles at the approach of
+the rising sun; to join the music of creation, in lifting up a song of
+softest, sweetest melody, in praise of their great Author, is no common
+luxury.
+
+4. _Spend at least two hours every day in active exercise in the open
+air._ This time may be divided into such portions as you find most
+convenient. The proper seasons for exercise are, about an hour either
+before or after a meal. This you may do without regard to the weather,
+provided you observe the following precautions, when it is cold, damp,
+or wet:--1. Exert yourself sufficiently to keep moderately warm. 2. Do
+not stop on your way, to get chilled. 3. On returning, change any
+garment that may be wet or damp, before sitting down. This course will
+not only keep up your regular habits, but produce a hardiness of
+constitution which will greatly increase your usefulness in life. It is
+a great mistake to suppose that exposure to a damp, vapory atmosphere is
+injurious to health. The danger lies in exposing yourself when the
+system is in a relaxed state, as it is during rest, after exercise. But,
+while a general action is kept up, by vigorous exercise, nature itself
+will resist the most unfriendly vapors of the atmosphere. There is a
+great and growing evil in the education of ladies of the middling and
+higher classes, at the present day. The tender and delicate manner in
+which they are bred, enfeebles their constitutions, and greatly
+diminishes their usefulness, in every station of life. Many of them are
+sickly, and few of them are able to endure the slightest hardships. To
+show that this is the fault of their education, we need only to refer to
+the condition of those young women whose circumstances in life render it
+necessary for them to labor. In most cases they possess hale and
+vigorous constitutions, and are even more capable of enduring hardships
+than most men of sedentary habits. There may be some exceptions to this
+remark; but if these cases were examined, we should doubtless find that
+the laws of nature have been, in some other respects, transgressed. I do
+not see how this delicate training can be reconciled with Christian
+principle. If we have devoted ourselves to the Lord, it is our duty not
+only to do all the good we can in this world, but to make ourselves
+_capable_ of doing as much as possible. The man in the parable was
+condemned for not _improving_ and _increasing_ his talent. Anything,
+then, which has a tendency to diminish our usefulness, should be
+regarded as _sin_.
+
+Exposure to all kinds of weather has this advantage also. It renders a
+person much less likely to take cold; and, of course, less subject to
+sickness. For a great proportion of diseases owe their origin to common
+colds.
+
+No part of a code of health is of more importance than exercise. Without
+it, everything else will fail. And it is as necessary that it should be
+_regular_ every day, and at nearly the same hours every day, as it is
+that meals should be regular. We might as well omit eating for a day, as
+to neglect exercise. The one is as necessary as the other, to promote
+the regular operations of the animal functions.
+
+But, when your situation will admit of it, I would advise you to take a
+portion of your exercise in those domestic employments which require
+vigorous exertion. If you open your windows, you will have the fresh
+air; at the same time, you will enjoy the satisfaction of rendering your
+hours of relaxation useful.
+
+5. _Bathe frequently._ About five eighths of the food taken into the
+stomach passes off by insensible perspiration, through the pores of the
+skin; and with it is thrown off whatever impure matter is found in any
+part of the system. When this perspiration is obstructed, general
+derangement succeeds. It is chiefly to promote this that exercise is
+required. But the matter thrown off is of a very poisonous nature; and
+if not removed may he absorbed again into the system It also collects
+upon the surface, and obstructs the regular discharge from the pores.
+Frequent ablution is therefore highly necessary.
+
+It is also essential to personal cleanliness. There is an _odor_ in this
+insensible perspiration, which becomes offensive when the impurities
+collecting upon the surface of the skin are not frequently removed. The
+entire surface of the body should be washed every day; and if this is
+done on rising in the morning, with cold water, and followed with brisk
+rubbing with a coarse towel, it will furnish an effectual safeguard
+against taking cold. This, however, should be remitted, when there is
+any danger to be apprehended from the sudden application of cold; or
+serious consequences may follow. Tepid water, with soap, should
+occasionally be used at night, in order to remove all impurities from
+the skin.
+
+6. _Pay attention to the quality and quantity of food taken into the
+stomach._ I know of nothing else which more necessarily affects both the
+health of the body, and the vigor of the intellect. It is from this that
+the blood is formed, and the continual waste of the system supplied. And
+through the blood it acts on the brain, which is the seat of the
+intellect. Yet, notwithstanding this, those whose peculiar province it
+is to direct the preparation of our food, seldom inquire into the
+chemical effect any such preparation may have upon the stomach, and,
+through it, upon the whole system. Indeed, the business is generally
+left to persons entirely ignorant of the principles which govern the
+human constitution. It is no wonder, then, that a large proportion of
+the culinary preparations of the present day are decidedly unfriendly to
+it. But in relation to this matter, I cannot here be very particular. I
+will only give some general rules, by which you may discover the bounds
+of moderation, and what articles of food ought to be avoided. The
+sensible effects arising from food unsuitable to the state of the
+stomach are generally the following:--Disagreeable eructations,
+accompanied with risings of food; uneasy or burning sensations of the
+stomach; acidity; and these symptoms are often succeeded by headache and
+dizziness or vertigo. The effects of an excessive quantity of food are
+first felt by an uneasiness and oppressive fulness of the stomach. This
+is succeeded by a general distension or fulness of the blood-vessels,
+particularly about the head; general lassitude; sluggishness and dulness
+of intellect, with a great aversion to mental effort. These sensations
+are accompanied by a general uneasiness throughout the whole system,
+with more or less pain. It also brings into exercise every unholy
+temper. It makes people fretful, impatient, and peevish. The best
+disposition may be ruined by the improper indulgence of the appetite. I
+have been particular in describing these symptoms, because people are
+often subject to many uncomfortable sensations, for which they cannot
+account, but which might be traced to this source. A large share of our
+unpleasant feelings probably arises either from the improper quality, or
+excessive quantity, of the food taken into the stomach. And the bounds
+of moderation are more frequently exceeded by all classes of people,
+than many imagine. But for a more full examination of this subject, I
+must again refer you to the works of judicious writers on health, and
+the means of preserving it. This is a matter so intimately connected
+with the sphere of a lady's influence, that every female should give it
+a thorough investigation.
+
+Carefully observe those articles of food which you find injurious, and
+avoid them. Observe, also, as nearly as you can, the _quantity_ which
+agrees with your stomach, and see that you never exceed it. Take no food
+between your regular meals. The stomach is employed from three to five
+hours in digesting a meal; if more food is taken during that time, it
+disturbs and impedes digestion, and makes it more laborious. And, after
+one meal is digested, the stomach needs rest before another is taken. In
+connection with these general hints, attention to the two following
+rules will generally be sufficient:
+
+(1.) Avoid highly seasoned food, fresh bread, heating condiments, and
+stimulating drinks.
+
+(2.) Select the simplest dishes, and make your meal of a single course.
+Mixed dishes are more likely to be injurious; and a second course will
+almost certainly lead to excess.
+
+But, do not give your attention so much to this subject as to become
+_splenetic_. The imagination has a great influence upon animal feeling;
+and if you are always watching the digestion of your food, you will be
+sure to find dyspeptic symptoms; and if you humor your stomach too much,
+you will weaken its capacity of accommodating itself to the kind of
+nutriment it receives. Having fixed your principles of regimen, adhere
+to them as rigidly as you can without inconvenience to others; but
+having done this, let your mind dwell as little as possible on the
+subject, and do not make it a matter of frequent conversation.
+Especially, do not make trouble to the friends who entertain you, when
+away from home, by excessive particularity. You may find some wholesome
+dish on the most luxurious table; and if the table is _lean_, you need
+not fear.
+
+As we are commanded, whether we eat or drink, or whatsoever we do, to do
+all to the glory of God, it may not be amiss to inquire how we may
+_glorify God in eating and drinking_. 1. We may eat for the purpose of
+strengthening our bodies, to enable us to engage in the active service
+of the Lord. 2. When we partake in moderation of the bounties of
+Providence, it is right that our animal appetites should be feasted with
+the delicious taste of the fruits of the earth. But we must see the
+glory of God in it. Here the benevolence of his character shines forth,
+in the wonderful provision which he has made for the gratification of
+our earthly appetites. Hence we may argue the ineffable sweetness of the
+bread of life--the food of the soul. This mortal body is but a tent
+pitched in the wilderness, for the residence of the soul during its
+pilgrimage. If, then, God has opened the treasures of the animal and
+vegetable kingdoms to please the taste of this meaner part, how much
+more abundant the provision for feasting the soul with pure spiritual
+food; with eternally increasing knowledge of the divine character and
+perfections! But we cannot so partake of those rich and hurtful dainties
+invented by man. The delight thus experienced is the glory of man, not
+of God. And the effect produced is the destruction of those delicate
+organs of taste which he has provided, that we may discern the exquisite
+sweetness of the natural fruits of the earth. By the same means, also,
+we destroy our health, and unfit ourselves for his service. 3. But, I
+suppose the apostle had in his mind chiefly the idea of _acknowledging
+God_, when we partake of his bounty, and of _honoring him_ by doing
+everything _in obedience to his commands_. Strict and intelligent regard
+to these two points would generally direct us aright in the matter of
+eating and drinking.
+
+Do not, by any means, think this subject beneath your attention. The
+greatest and best of men have made it a matter of practical study. Those
+who have given us the brightest specimens of intellectual effort have
+been remarkable for rigorous attention to their diet. Among them may be
+mentioned Sir Isaac Newton, John Locke, and President Edwards.
+_Temperance_ is one of the fruits of the spirit. It is therefore the
+duty of every Christian, to know the bounds of moderation in all things,
+and to practise accordingly.
+
+7. _As much as possible avoid taking medicine._ The practice of
+resorting to _remedies_ for every unpleasant feeling cannot be too
+strongly reprobated. Medicine should be regarded as a choice of two
+evils. It may throw off a violent attack of disease, and save life; but
+it must inevitably, in a greater or less degree, impair the
+constitution. Medicine is unfriendly to the human system. Its very
+effect, which is to disturb the regular operation of the animal
+functions, proves this. But, when violent disease is seated upon any
+part, this may be necessary; and the injury received from the medicine
+may not bear any comparison with the consequences which would follow, if
+the disease were left to take its course. In such cases, the physician
+should be called immediately, as delay may be fatal. But the great
+secret lies in avoiding such attacks, by a scrupulous attention to the
+laws of nature. Such attacks may generally be traced either to violent
+colds, or the interruption of some of the regular functions of the body.
+The most important of these may, with proper attention, be brought
+almost entirely under the control of _habit_; and all of them may
+generally be preserved in healthy action, by proper attention to diet
+and exercise. But careless and negligent habits, in these respects, will
+ruin the most hardy constitution, and bring on a train of disorders
+equally detrimental to mind and body. But, in most cases of moderate,
+protracted disease, a return to the regular system of living _according
+to nature_ will gradually restore lost health. Or, in other words, a
+strict examination will discover some violation of the principles of the
+human constitution, as the cause of derangement; and by correcting this
+error, nature will gradually recover its lost energies, and restore
+soundness to the part affected.
+
+ Your affectionate Brother.
+
+
+
+
+LETTER XI.
+
+_Mental Cultivation. Reading._
+
+
+MY DEAR SISTER,
+
+Our minds are given us as talents to improve in the service of God. If
+we neglect the proper cultivation of them, we shall come under the
+condemnation of the servant who hid his talent in the earth. But there
+is a very great difference between mental cultivation and the mere
+reception of knowledge. So you will perceive that when I speak of the
+improvement of the mind, I do not mean _reading_ only; but that
+discipline which calls into exercise the intellectual faculties, and
+enables us to employ them in the investigation of the truth. This
+discipline is a necessary preparation for profitable reading. It is a
+great mistake to suppose that _mind_ is entirely original; or that only
+a few possess intellectual faculties capable of searching into the deep
+recesses of knowledge. It is true some possess talents of a superior
+order; but none, except idiots, are incapable of improvement; and many
+of the greatest minds have been formed upon a foundation which appeared
+to consist of little else than dullness and stupidity. The most crooked
+and unpromising twig may, by proper care and culture, become a great and
+beautiful tree. The object of all education is to prepare us for
+usefulness, either to ourselves or to others. We are not to disregard
+ourselves. The glory of God is as much concerned in our own spiritual
+growth, as in that of any other individual. But we are to love others
+_as_ ourselves, and seek their good _as_ our own. Although our heads may
+be filled with knowledge, yet if we have not the capacity of employing
+it for practical purposes, it will be of little benefit, either to
+ourselves or others. Many persons excuse themselves for neglecting to
+improve their minds, upon the ground that they are incapable of doing
+anything great or brilliant. But this arises from a foolish pride. If we
+have but a single talent, we are equally under obligation to improve it
+in the service of our Master as if we had ten. And it was upon this
+principle that the servant was condemned to whom but one was given.
+
+The discipline of which I speak may be effected in many ways. But the
+method I shall propose is one that can be pursued without an instructor,
+while employed most of the time in active pursuits. The course already
+recommended, in relation to meditation and the study of the Scriptures,
+will be found a great assistance in the proper discipline of the mind.
+But this is not all that is necessary. I know of nothing which more
+effectually calls out the resources of the mind than writing. To a
+person unaccustomed to this exercise, it appears exceedingly difficult.
+But a little practice will make it a pleasing and delightful employment.
+The mind is far more richly feasted with ideas conceived and brought
+forth by itself, than by those produced by others, and communicated
+through the medium of the senses; and all the intellectual faculties are
+strengthened and improved by exertion.
+
+I would, therefore, advise you to pursue a regular plan of written
+exercises. This will be very easy, if you only learn to think
+methodically. Select, chiefly, practical subjects; which your
+Sabbath-school lessons, your subjects of meditation, and your daily
+study of the Scriptures, will furnish in great abundance. The principal
+reason why young persons find this exercise so difficult is, that they
+usually select abstract subjects, which have scarce any relation to the
+common concerns of life. On this account, it will be greatly to your
+advantage to choose some Scripture truth as the subject of your
+exercise. The Bible is a practical book, and we have a personal
+interest in everything it contains. When you have selected your subject,
+carefully separate the different parts or propositions it contains, and
+arrange them under different heads. This you will find a great
+assistance in directing your thoughts. If you look at the whole subject
+at once, your ideas will he obscure, indefinite, and confused. But all
+this difficulty will be removed, by a judicious division of its parts.
+Set apart regular portions of time to be employed in writing. Let these
+seasons be as frequent as may consist with your other duties, and
+observe them strictly. Do not indulge the absurd notion that you can
+write only when you _feel like it_. Remember your object is to
+_discipline_ the mind, and bring it under the control of the will. But,
+to suffer your mind to be controlled by your feelings, in the very act
+of discipline, is absurd. As well might a mother talk of governing her
+child, while she allows it to do as it pleases. Finish one division of
+your subject every time you sit down to this exercise, until the whole
+is completed. Then lay it aside till you have finished another. After
+this, review, correct, and copy the first one. The advantage of laying
+aside an exercise for some time, before correcting it, is, that you will
+be more likely to discover its defects than while your first thoughts
+upon the subject are fresh in your mind. But never commence a subject,
+and leave it unfinished. Such a course renders the mind fickle, and
+unfits it for close study and patient investigation. Finish what you
+begin, however difficult you may find it. Scarce any habit is of more
+practical importance than perseverance. Do not be discouraged, even if
+you should be able to bring forth but one idea under each division of
+your subject. You will improve with every exercise. I well recollect the
+first attempt I made at writing. With all the study of which I was
+capable, I could not produce more than five or six lines. Carefully
+preserve all your manuscripts. By referring to them occasionally, you
+will discover your progress in improvement. In these exercises you can
+make use of the knowledge you acquire in reading, whenever it applies to
+your subject. But, in everything, remember your dependence upon God, and
+seek the direction of his Holy Spirit.
+
+_Reading_ is also of great importance. By this we call in the aid of
+others' minds, with the experience of past ages. But, unless you observe
+some system in your reading, you will derive comparatively little
+benefit from it. I will endeavor to mark out a simple plan, which you
+may find useful. For this purpose I shall arrange the various kinds of
+reading, under four different heads, to each of which you may assign
+particular days of the week.
+
+1. _History_, two days;
+2. _Biography_, one day;
+3. _Doctrinal_, one day;
+4. _Miscellaneous_, two days.
+
+The advantages of this plan are, that the knowledge you acquire will be
+more complete than it would be if you were to pursue but one subject at
+a time; and the variety will add interest to the employment. But each of
+these different kinds of reading requires a separate notice.
+
+(1.) History is divided into two kinds, sacred and profane. It is for
+this reason that I have assigned two days in the week for the reading of
+it. I would have one of these days devoted to the history of the church,
+and the other to the history of the world. Both these are highly
+necessary to every one who desires an enlarged view of the affairs of
+the world, and the dealings of God with mankind in general, and with his
+church in particular. In reading profane history, several things are to
+be kept distinctly in view.
+
+1. _The providence of God in directing the affairs of men._ Observe the
+hand of God in everything; for he controls the actions even of wicked
+men, to accomplish his own purposes. The Bible is full of this great
+truth. Scarcely a page can be found where it is not recognized. "The
+most High ruleth in the kingdom of men, and giveth it to whomsoever he
+will." He calls the king of Assyria the "rod of his anger," for
+chastising the hypocritical Jews; but adds, "Howbeit, he meaneth not so,
+neither doth his heart think so; but it is in his heart to destroy and
+cut off nations not a few." And, in a subsequent verse, he says, when he
+has performed his whole work, by this wicked king, he will punish his
+stout heart, and the glory of his high looks. But it is not in great
+matters alone, that the hand of the Lord is to be seen. He exercises a
+particular providence over the least as well as the greatest of his
+works. Even a single sparrow, says our Lord, shall not fall to the
+ground without our heavenly Father. And this is one of the brightest
+glories of the divine character. He who fills immensity with his
+presence, condescends to care for the minutest beings in the universe.
+
+2. _Observe the connection of the events recorded in history, with the
+fulfilment of prophecy._ I do not, however, suppose you will be able to
+see this very clearly, without reading some authors who have made the
+prophecies their particular study. And this you will not be prepared to
+do with much profit, till you have the leading events of history fixed
+in your mind.
+
+3. _Observe the depravity of the human heart, and the evil nature of
+sin_, as manifested in the conduct of wicked men, who have been left
+without restraint, and in the consequences resulting from such conduct.
+
+4. _See the hatred of God towards sin_, as displayed in the miseries
+brought upon the world in consequence of it. In reading history, we find
+that individuals, whom God could have cut off by a single stroke of his
+hand, have been permitted to live for years, and spread devastation,
+misery, and death, everywhere around them. The infidel would pronounce
+this inconsistent with the character of a God of infinite benevolence.
+But the whole mystery is explained in the Bible. All this wretchedness
+is brought upon men for the punishment of their sins.
+
+5. _Observe what bearing the events recorded have upon the church of
+Christ._ One of the great laws of God's moral government upon earth,
+appears to be, that he directs and overrules all things with particular
+reference to the kingdom of Christ. Often, events which seem, at first
+glance, to be altogether foreign to the interests of this kingdom,
+appear, upon a closer examination, to be intimately connected with it.
+Take, for example, the conquests of Alexander the Great. As the life of
+this extraordinary man stands out alone, unconnected with the subsequent
+history of the church, we see nothing but the wild career of mad
+ambition. But, in taking a more enlarged view of the subject, we
+discover that he was the instrument which God employed for spreading
+over a large portion of the world one common language; and so to prepare
+the way for the introduction of the gospel. Wherever the arms of
+Alexander extended, the Greek language was made known; and this was the
+language in which the books of the New Testament were written. And, no
+doubt, if we could discover it, every event of history has a bearing,
+equally direct, upon the interests of Christ's kingdom.
+
+But, in order to keep all these things distinctly before your mind, you
+must maintain, in the midst of your reading, a constant spirit of
+prayer.
+
+In reading church history, you will have occasion to observe the same
+things, because the history of the church is necessarily connected with
+the history of the world. But there are also some things to be noticed,
+wherein the history of the church differs from that of the world. The
+dealings of God with his own people differ from his dealings with his
+enemies. The afflictions which he brings upon the former are the
+wholesome corrections of a tender Father, and designed for their good;
+those he brings upon the latter are designed either to lead them to
+repentance, or they are just judgments, intended for the destruction of
+those who have filled up the measure of their iniquities. But be
+careful, in reading church history, that you do not lose sight of the
+true church of Christ. Most of the histories which have been written,
+are filled either with accounts of individuals, or of bodies of wicked
+men, who could lay no claim to the character of the church of Christ. A
+church consists of a society of people, professing the fundamental
+doctrines of the gospel, and practising them in their lives. Or, in
+other words, having both the _form_ and _power_ of godliness. Without
+these, no body of men have any right to be called the church of Christ.
+If you observe this, you will relieve yourself from much perplexity of
+mind, which the careless reader experiences from, supposing that all the
+evils described in any period of the history of the nominal church, do
+really exist in the _true_ church. These very evils prove that it is not
+the true church of Christ.
+
+(2.) RELIGIOUS BIOGRAPHY, or the lives of individuals of eminent piety,
+is perhaps the best kind of practical reading. It is in many respects
+very profitable. It furnishes testimony to the reality and value of the
+religion of Jesus, by the exemplification of the truths of Revelation in
+the lives of its followers. It also points out the difficulties which
+beset the Christian's path, and the means by which they can be
+surmounted. Suppose a traveller just entering a dreary wilderness. The
+path which leads through it is exceedingly narrow and difficult to be
+kept. On each side, it is beset with thorns, and briers, and miry pits.
+Would he not rejoice to find a book containing the experience of former
+travellers who had passed that way; in which every difficult spot is
+marked; all their contests with wild beasts and serpents, and all their
+falls described; and a beacon, or _guide-board_, set up, wherever a
+beaten track turns aside from the true way? All this you may find in
+religious biographies. There, the difficulties, trials, temptations,
+falls, and deliverances of God's people are described. You may profit
+from their examples. But, one caution is necessary. Bring every
+religious experience described in these works to the test of the Holy
+Scriptures. If you find anything contrary to this unerring standard,
+reject it. Satan is ever busy, and may deceive even good men with false
+experiences. I would advise you, so far as practicable, to keep always
+the biography of some eminent person in a course of reading, and devote
+to it what time you can spare from your ordinary pursuits, one day in
+the week.
+
+(3.) In relation to doctrinal reading, I have already given general
+directions. If you devote to it the spare time of one day in the week,
+regularly, you will keep alive your interest in the investigation of
+truth, and yet avoid becoming so much absorbed in abstract speculation
+as to overlook present duty.
+
+(4.) Under the head of miscellaneous reading, I shall comprehend the
+following: Works on the prophecies, to be read in connection with
+history; practical works on Christian character, experience and duty; on
+the instruction of the young; illustrations of Scripture; on the natural
+sciences; on health: to these you may add, occasionally, an interesting
+book which may fall in your way, on subjects not included in this
+enumeration. Keep in a course of reading a book on some one of the above
+topics, and devote to it the leisure of one day in the week. The other
+day, which I have recommended to be devoted to miscellaneous reading, I
+would have you employ in reading newspapers and periodical publications.
+If you find one day insufficient for this, you can keep by you a
+newspaper, to fill up little broken intervals of time, which cannot well
+be employed in regular study. Do not, however, read everything you find
+in the newspapers, nor suffer yourself to acquire such a morbid appetite
+for the exciting subjects discussed in them, as to tempt you to break in
+upon your systematic course of reading. Newspapers and periodicals
+contain much trash; and you may fritter away all your leisure upon them,
+to the great injury of your mind and heart. Your chief object in reading
+them should be, to preserve in your mind the history of your own times;
+and to understand the subjects which interest the public mind; as well
+as to observe the signs of the times, in relation to the progress of
+Christ's kingdom.
+
+I have sketched the above plan, hoping you may find it a useful guide in
+the acquisition of knowledge. The work here laid out may seem so great,
+at first sight, as to discourage you from making the attempt. But a
+little calculation will remove every difficulty. If you read but twenty
+pages in a day, at the close of the year you will have read a thousand
+pages, under each of the above divisions; more than six thousand pages
+in all. This would be equal to twenty volumes, of three hundred pages
+each. Pursue this plan for ten years, and you will have read _two
+hundred volumes_, containing _sixty thousand pages_. You can read twenty
+pages in an hour, at least; and I think you will not say it is
+impossible to spare this portion of time every day, for the purpose of
+acquiring useful knowledge. Think what a vast amount may thus be
+treasured up in the course of a few years! But you may not always be
+able to obtain books, and keep them a sufficient length of time to
+pursue the above plan strictly.[K] In such case, you can vary it to suit
+your circumstances and convenience. But always have a regular system.
+You will find it very profitable to take notes in writing of such
+thoughts as occur to your own mind, in the course of your reading; and
+particularly of the several points to be noted in history, and of the
+practical lesson which you learn from biography. And you ought always to
+give sufficient time to your reading to enable you to understand it
+thoroughly.
+
+ [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 light
+reading, it is hardly necessary for me to say anything on the subject. I
+cannot see how a Christian, who has had a taste of "_angel's food_" can
+relish the miserable trash contained in _novels._ The tendency of novel
+reading is most pernicious. It enervates the mental powers, and unfits
+them for close study and serious contemplation. It dissipates the mind,
+and creates a diseased imagination. It promotes a sickly sensibility,
+and renders its votaries unfit for the pursuits of real life. It is a
+great waste of time, and on this account alone may be regarded as
+sinful. But I would not advise you to read _any_ books, merely because
+you can get nothing else; nor because there is nothing bad in them.
+There are many books which contain nothing particularly objectionable,
+which, nevertheless, are not the best that can be obtained. There are so
+many good books, that there is no necessity for wasting your precious
+time upon crude, ill-digested, or unprofitable works. You may, however,
+devote some time pleasantly and profitably, to reading the best English
+classics, both in poetry and prose; which, for the want of a better
+term, I shall include under the head of _Literary_, for the purpose of
+cultivating the imagination, improving the taste, and enriching your
+style. These should be selected with great discrimination and care, with
+reference both to their style and their moral tendency. Poetry, to a
+limited extent, tends to elevate the mind, cherish the finer
+sensibilities of the heart, and refine the taste.
+
+If you cannot obtain books which furnish you a _profitable_ employment
+for your hours of leisure, devote them wholly to the study of the Bible.
+This you always have with you; and you will find it a never-failing
+treasure. The more you study it, the more delight it will afford. You
+may find new beauties in it, and "still increasing light," as long as
+you live; and after death, the unfolding of its glorious mysteries will
+furnish employment for a never-ending eternity.
+
+ Your 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 consecrated
+your whole life to his service. Your _time_, then, is not your own, but
+the Lord's. If you waste it, or spend it unprofitably, you _rob_ God.
+You are not at liberty even to employ it exclusively to yourself. You
+are bound to glorify God with your time. And how can this be done? By so
+employing it that it will be most beneficial both to yourself and
+others. The Christian, who properly considers the great work he has to
+perform in his own soul, as well as the wide field of benevolent
+exertion which opens everywhere around him, and reflects how exceedingly
+short his time is, will not be disposed to trifle away any of the
+precious moments God has given him. Hence we are exhorted to _redeem_ or
+_rescue_ the time, as it flies. A very common fault lies in not
+estimating the value of a moment. This leads to the waste of immense
+portions of precious time. It is with time as with an estate. The old
+adage is, "Take care of the _pennies_, and the _pounds_ will take care
+of themselves." So, if we take care of the _moments_, the _hours_ will
+take care of themselves. Indeed, our whole lives are made up of moments.
+A little calculation may startle those who carelessly and foolishly
+trifle away small portions of time. Suppose you waste _only ten
+minutes_ at a time, six times in a day; this will make an hour. This
+hour is subtracted from that portion of your time which might have been
+devoted to active employments. Sleeping, refreshment, and personal
+duties, generally occupy at least one half of the twenty-four hours. You
+have then lost one twelfth part of the available portion of the day.
+Suppose, then, you live to the age of seventy years. Take from this the
+first ten years of your life. From the sixty remaining, you will have
+thrown away _five years_! These five years are taken from that portion
+of your time which should have been employed in the cultivation of your
+mind, and in the practical duties of religion. For, the common excuse
+for neglecting the improvement of the mind, and the cultivation of
+personal piety, is _want of time_. Now, if you employ one half of this
+time in reading, at the rate of twenty pages an hour, you will be able
+to read more than _eighteen thousand pages_; or _sixty volumes_ of
+three hundred pages each. If you employ the other half in devotional
+exercises in your closet, in addition to the time you would spend in
+this manner, upon the supposition that these five years are lost, what
+an influence will it have upon the health of your soul? Or, if you spend
+the whole of it in the active duties of Christian benevolence, how much
+good can you accomplish? Think what you might do by employing five years
+in the undivided service of your Master.
+
+But, the grand secret of _redeeming_ time is, the systematic arrangement
+of all of our affairs. The wise man says,--"To everything there is a
+_season_, and a time for every purpose under heaven." Now, if we so
+divide our time as to assign a particular season for every employment,
+we shall be at no loss, when one thing is finished, what to do next, and
+one duty will not crowd upon another. For want of this system, many
+people suffer much needless perplexity. They find a multitude of duties
+crowding upon them at the same time, and they know not where to begin
+to discharge them. They spend perhaps half of their time in considering
+what they shall do. They are always in a hurry and bustle, yet, when the
+day is gone, they have not half finished its duties. All this would have
+been avoided, had they parcelled out the day, and assigned particular
+duties to particular seasons. They might have gone quietly to their
+work; pursued their employments with calmness and serenity; and at the
+close of the day laid themselves down to rest, with the satisfaction of
+having discharged every duty. Form, then, a systematic plan to regulate
+your daily employments. Give to each particular duty its appropriate
+place; and when you have finished one, pass rapidly to another, without
+losing any precious intervals between. Bear continually in mind that
+every moment you waste will be deducted from the period of your earthly
+existence; but do not try to crowd too much into the compass of a single
+day. This will defeat your object. You will always be liable to numerous
+and unavoidable interruptions. You have friends who claim a portion of
+your time. It is better to interrupt your own affairs than to treat them
+rudely. You have also many accidental duties, which you cannot bring
+into the regular routine of your employments. Give, then, sufficient
+latitude to your system to anticipate these, so that your affairs may
+not be thrown into confusion by their unexpected occurrence.
+
+The duty of being systematic in all our arrangements is enforced by
+several considerations. 1. _By the example of our Creator._ By a careful
+perusal of the first chapter of Genesis, you will see that God assigned
+a particular portion of the creation to each day of the week, and that
+he rested on the seventh day. Now the Lord has some design in everything
+he does. He never did anything in vain. But he could as easily have made
+all things at once, by a single word of his power, as to have been
+occupied six days in the creation. As for resting the seventh day, the
+Almighty could not be weary, and therefore needed no rest. What, then,
+could have been his design in this, but to set before us an example for
+the 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 in
+every page of the book of nature. From the minutest insect, up through
+all the animal creation, to the structure of our own bodies, there is a
+systematic arrangement of every particle of matter. So, from the little
+pebble that is washed upon the sea-shore, up to the loftiest worlds, and
+the whole planetary system, the same truth is manifest.
+
+3. _This duty is enforced by our obligation to employ all our time for
+the glory of God._ If we neglect the systematic arrangement of all our
+affairs, we lose much precious time, which might have been employed in
+the service of the Lord.
+
+I shall close this letter with a few remarks upon the nature of
+obligation. The very idea of obligation supposes the possibility of the
+thing being done that is required. There can be no such thing as our
+being under obligation to do what is in its own nature impossible. The
+idea itself is absurd. This principle is recognized by our Lord in the
+parable of the talents. The man only required of his servants _according
+to their ability_. Nothing, then, is duty except what can be done at the
+present moment. There are other things which may be duty hereafter; but
+they are not _present duty_. Now, the great principle which I would here
+establish is, as I have elsewhere remarked, that the _obligation of duty
+rests upon the present moment_. No principle can be of greater
+importance in practical life than this. It lies at the foundation of all
+Christian effort. It is the neglect of it which has ruined thousands of
+immortal souls, who have sat under the sound of the gospel. It is the
+neglect of it which keeps the church so low. If it is the duty of a
+sinner to repent, it is his duty to do it _now_; and every moment's
+delay is a new act of rebellion against God. If it is the duty of a
+backslider to return and humble himself before God, it is his duty to do
+it _now_; and every moment he delays, he is going farther from God, and
+rendering his return more difficult. If it is the duty of a Christian to
+live near to God; to feel his presence; to hold communion with him; to
+be affected with the infinite beauty and excellence of his holy
+character; the obligation of that duty rests upon the present moment.
+Every moment's delay is _sin_. And so of every other duty. Our first
+object, then, is to _know_ present duty; our second, to _do_ it. We
+cannot put off anything which we ought to do _now_, without bringing
+guilt 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 enterprises
+of the present day. No one who possesses the spirit of our Master can be
+indifferent towards them. It is important, then, that you should know
+what you _can do_ towards moving forward these enterprises. For,
+remember that your obligation is as extensive as your ability. Christ
+commended the woman, referred to in the passage above quoted for doing
+"_what she could_." If you do more than any within the circle of your
+acquaintance, and yet leave undone anything that you can do, you do not
+discharge your obligations. You have entered into the service of the
+Lord, and he requires you to _do what you can_. It then becomes a matter
+of serious inquiry, "_What can I do?_" It is an interesting fact, that
+the great moral enterprises of the present day, both for the conversion
+of the world, and for ameliorating the temporal 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 sex
+to the station which properly belongs to them. I will endeavor to point
+out some of the principal channels through which it can be exerted.
+
+I. _You may make your influence felt in the Bible Society._ You know the
+grand object of this society is to put a copy of the Holy Scriptures
+within the reach of every individual of the human race. The spirit of
+Christ is that of the most expansive benevolence. If you possess this
+spirit, and value the sacred treasure contained in God's word as you
+ought, you will feel a thrilling interest in this cause. Your heart will
+overflow with compassion for those poor souls who have not the word of
+life. What, then, must be your emotions, when you consider that more
+than six hundred millions of your fellow-beings, as good by nature as
+yourself, are destitute of the Bible? The population of the whole world
+is estimated at _seven hundred and thirty-seven millions_. Of these,
+_five hundred and nine millions_ are heathen, and _one hundred and
+fifty-six millions_ are Roman and Greek Catholics; nearly all of whom
+are destitute of the word of God. This leaves but _seventy-two millions_
+who are called Protestants; but a vast number of these, even in our
+highly favored land, are living without the Bible. Can you say with the
+Psalmist, "Oh how love I thy law! It is my meditation all the day"? How,
+then, must your heart bleed in view of these facts! "But," perhaps you
+reply, "what can I do for these perishing millions?" I answer, _Do what
+you can_. This is all that God requires of you. Although what you can do
+will be but as a drop of water in the ocean, compared with what is to be
+done, yet it may be the means of saving many perishing souls. You can
+become a member of the Bible Society. You can act as a visitor and
+collector, both to ascertain and supply those families which are
+destitute of the word of life, and to obtain the means of supplying
+others. And if no female Bible Society exists in the place where your
+lot is cast, you can exert your influence among the ladies of your
+acquaintance to form one. And in his measure I would advise you to
+persevere, even though you find at first only two or three to unite with
+you. All obstacles in the way of benevolent enterprises vanish before a
+spirit of prayerful perseverance, and untiring exertion.
+
+II. _You can make your influence felt in the Tract Society._ The
+circulation of religious tracts has been abundantly owned and blessed of
+God's spirit. It seems to be almost the only means of reaching some
+particular classes of people, who never wait upon God in his house. It
+is a cheap method of preaching the gospel both to the rich and the poor.
+For a single cent, or even less, a sermon may be obtained, containing a
+portion of divine truth sufficient, with God's blessing, to lead a soul
+to Christ. Engage actively in the various forms of this department of
+benevolent labor. The distribution of a tract to every family in a town,
+once a month, when properly conducted, may be the means of doing great
+good. It furnishes an easy introduction into families where God is not
+acknowledged; and the matter contained in the tract will assist you to
+introduce religious conversation. It will enable you to ascertain and
+relieve the wants of the poor, without seeming to be obtrusive. It will
+soften your own heart, and excite your compassion, in view of the
+objects of distress with which you meet. It also furnishes a convenient
+opportunity for collecting children into Sabbath-schools. In
+distributing tracts, endeavor, as far as courtesy and propriety will
+admit, to engage those with whom you meet in direct personal
+conversation with regard to the concerns of their souls; and when you
+meet only with the female members of the family, and circumstances favor
+it, pray with them. By so doing, you may be the instrument of saving
+many precious souls. Your labor will also reflect back upon yourself,
+and warm your own heart. You will get a deeper sense of the dreadful
+condition of perishing sinners; and this will be the means of exciting a
+spirit of prayer in their behalf. Those engaged in this work should meet
+every month, after finishing the distribution, report all cases of
+interest, and spend a season in prayer for the divine blessing upon
+their labors. I would advise you to begin your distribution early in the
+month, and always finish it before the middle; and be sure you make a
+written report to the superintendent, as soon as you have finished it.
+
+III. _You can make your influence felt in the missionary cause._ This is
+a cause which must be near the heart of every Christian. The spirit of
+missions is in unison with every feeling of the new-born soul. It is the
+spirit of universal benevolence; the same spirit which brought our Lord
+from the realms of glory, to suffer and die for perishing sinners. His
+last command to his disciples, before ascending up again into heaven,
+was, that they should follow his example, in the exercise of this
+spirit, until the whole world should be brought to a knowledge of his
+salvation. But more than eighteen hundred years have passed away, and
+yet at least two thirds of the inhabitants of this fallen world have
+never heard the gospel; and probably not more than one seventieth part
+of them have really embraced it. This is a mournful picture, and
+calculated to call forth every feeling of Christian sympathy, and awaken
+a burning zeal for the honor and glory of God. O, think how Jesus is
+dishonored by his own people, who thus disregard his last parting
+request! But here again you may inquire, "What can _I_ do?" You can do
+much more than most people think they can do. Although you may not be
+permitted to go to the heathen yourself, yet you can help those that do
+go. I know that your means are limited; yet there are many ways in which
+you can do much for this cause with little means. By regulating all your
+expenses by Christian principle, you may save much, even of a small
+income, for benevolent purposes. But you may also exert an influence
+upon others. In all your intercourse with other Christians, especially
+ladies, you may stir up a missionary spirit. To aid you in this, become
+acquainted with what has been done, and what is now doing, for the
+conversion of the heathen. Make yourself familiar with the arguments in
+favor of this holy cause. By this means, you may become a zealous and
+successful advocate of the claims of five hundred millions of perishing
+heathen. As an opportunity occurs once a month for all to contribute to
+this cause, you know not what effect such efforts may have upon the
+purses of those whom God has blessed with an abundance of the good
+things of this life. Again; you may do much for the heathen, by forming
+a missionary association among the ladies where you reside. Let such an
+association employ their needless half a day in every week, and apply
+the avails of their labor to the missionary cause. This would enable
+every 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 of
+the association should be appointed to read missionary intelligence,
+while the rest labor with their hands. This will be the means of
+exciting a missionary spirit, which may result in a much greater benefit
+than the amount of money contributed by the society. Another advantage
+of 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 of
+pleasure. There is a little Sabbath-school book, published in Boston,
+entitled "_Louisa Palston_," which ought to be in the hands of every
+young lady. It presents the subject of missions to the heathen in a most
+interesting light, and also contains an excellent example of an
+association of the kind here recommended.
+
+IV. _You can make your influence felt in behalf of the poor._ By
+frequenting the abodes of poverty and distress, you may administer to
+the wants of the afflicted, and call into active exercise the feelings
+of Christian sympathy in your own bosom. By this means, also, you will
+be prepared to enlist others in the same cause. Female benevolent
+societies, for assisting the poor, should be formed in all large towns;
+and in most places, much good may be done by forming societies for
+clothing poor children, to enable them to attend Sabbath-schools. But
+perhaps there is no way in which you can do so much for the poor, as by
+assisting them with your own hands, in their afflictions, and aiding
+them by your advice. Be careful, however, that you do not make them feel
+that you are conferring an obligation.
+
+There is, at the present day, a very erroneous impression abroad, in
+relation to the poor. Many wealthy people, and many in moderate but
+comfortable circumstances, seem to think God has given them their
+property solely for their own gratification. Go to their houses, and you
+will find their tables groaning with luxuries, their rooms garnished
+with costly furniture, and their persons decorated with finery. But, if
+you ask them for a small contribution for suffering poverty, you will
+perhaps be compelled to listen to a long complaint against the
+improvidence of the poor; their want of industry and economy; and
+possibly be put off with the plea, that supplying their necessities has
+a tendency to make them indolent, and prevent them from helping
+themselves. This may be true to some extent; for intemperance has
+brought ruin and distress upon many families, and we cannot expect
+either industry, economy, or any other virtue, in a drunkard. But this
+is far from being a full view of the case. I know there is much
+suffering even among the virtuous poor. Sickness and misfortune often
+bring distress upon deserving people.
+
+The only way we can realize the sufferings of the poor is to suppose
+ourselves in their situation. Let a wealthy gentleman and lady, with
+five or six small children, be suddenly deprived of all their property,
+and compelled to obtain a support for their family by daily labor, and
+the lowest employments. Would they think they could live comfortably
+upon perhaps no more than seventy-five cents a day, as the proceeds of
+the 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 of
+small children, in the severity of winter, destitute of clothing
+sufficient to cover them, and without shoes. And, upon inquiry into
+their circumstances and means of support, I could not see how the
+parents could make any better provision. Again; ever supposing that the
+wretchedness of the poor is brought upon them by their own vices, is it
+agreeable to the spirit of Christ to refuse to relieve their distresses?
+Has not sin brought upon us all our wretchedness? If the Lord Jesus had
+reasoned and acted upon this principle, would a single soul have been
+saved? But, he has commanded us to be merciful, _even as our Father
+which is in heaven is merciful_. And how is he merciful? "He is kind
+unto the _unthankful_ and to the _evil_." Again; "If any man have not
+the spirit of Christ, he is none of his." And are we to suppose that the
+poor 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. This
+is one of the most common precepts of the New Testament. Indeed, our
+Lord has greatly honored the poor, in appearing himself in a condition
+of extreme poverty. At his birth, his parents could provide him no
+better bed than a manger; and while wearing out his life in the service
+of 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 told
+Judas, "That thou doest, do quickly," his disciples supposed he had sent
+him to give something to the poor. From this we may safely infer that he
+was in the habit of frequently doing so. For what else could have
+brought this thought to their minds?
+
+A Christian has nothing that is his own. He is but the steward of God's
+property. By withholding it, when the kingdom of Christ or the wants of
+the suffering poor require it, and spending it in extravagance, or
+hoarding it up for himself and family. He _robs God._
+
+But, even on the principle upon which the world acts, shall we neglect
+the suffering of a deserving woman, because her husband is intemperate
+and vicious? Or, should we suffer the children to grow up without
+instruction, in ignorance and vice, because their parents are vicious?
+Be, then, my dear sister, the devoted friend of the poor; and seek to
+relieve distress wherever you find it, or whatever may be its cause.
+
+V. _You may make your influence felt in the cause of temperance._ A
+false delicacy prevails among many ladies, in relation to this subject.
+They seem to think that, as intemperance is not a common vice of their
+own sex, they have no concern with it. But this is a great mistake. No
+portion of society suffers so much from the consequences of intemperance
+as females. On them it spends its fury. My heart sickens when I
+contemplate the condition of the drunkard's wife. I turn from the
+picture with horror and disgust. But, is there no danger that females
+themselves may become partakers of this monstrous vice? My soul would
+rejoice if it were so. But every town, and village, and hamlet,
+furnishes evidence to the contrary. Even while I am writing, I can
+almost hear the groans of a woman in an adjoining house, who is just on
+the borders of the drunkard's grave. But, independent of this, it is
+scarcely possible to dry up the secret elements of this wasting
+pestilence, without the aid of _female influence_. I have no doubt, if
+the curtain were lifted from the domestic history of the past
+generation, it would appear that most of the intemperate appetites which
+have exerted such a terrific influence upon society were formed in the
+nursery. But, besides the formation of early habits, females exert a
+controlling influence over the public sentiment of the social circle.
+Here is the sphere of your influence. If young ladies would, with one
+consent, set their faces against the use of all intoxicating liquors,
+their influence could not fail to be felt throughout society. Make
+yourself thoroughly acquainted with the subject, and lose no opportunity
+of advocating the cause in every circle in which you move; or, of doing
+whatever is right and proper for a lady to do, in advancing it.
+
+VI. _You may make your influence felt in every circle in which you
+move, by directing conversation towards profitable subjects._ Here the
+honor of your Master is concerned. There is a lamentable tendency, even
+among professors of religion, when they meet for social intercourse, to
+spend, their time in light and trifling conversation. The consequence
+is, they bring leanness upon their own souls; and if any impenitent
+sinners witness their conduct, it helps to rivet upon them their carnal
+security. "Let your conversation be as it becometh the gospel." And
+remember, Christ has declared that _every idle word_ shall be brought
+into judgment. "Seeing, then, that all these things shall be dissolved,
+what manner of persons ought we to be, in all holy conversation and
+godliness."
+
+VII. _You may make your influence felt in bringing people within the
+sound of the gospel._ There are multitudes in this land of gospel light
+who live like the heathen. They do not appreciate the privileges which
+they might enjoy. They live in the habitual neglect of public worship,
+and the means of grace. This is especially the case with the poor in
+large towns. Poverty depresses their spirits, and they seem to feel that
+"no man cares for their souls." It is impossible to conjecture how much
+good one devoted female may do, by gathering these people into places of
+worship. A lady can much more readily gain access to such families than
+a gentleman; and, by a pleasing address, and an humble and affectionate
+demeanor, she may secure their confidence and persuade them to attend
+public worship. In this way she may be the means of saving their souls.
+
+VIII. Lastly. _You may make your influence directly felt by the
+impenitent._ That it is the duty of Christians to warn impenitent
+sinners of their danger, and to point them to the "Lamb of God, which
+taketh away the sin of the world," will appear from several
+considerations:--
+
+1. The Apostle Peter says, "Christ suffered for us, _leaving us an
+example that we should follow his steps_." Let us, therefore, inquire
+what was his example, with reference to the subject under
+consideration? The spirit of Christ, in the great work of redemption,
+manifests itself in COMPASSION FOR SINNERS, and ZEAL FOR THE GLORY OF
+GOD. "While we were yet sinners, Christ died for us." And in the near
+prospect of his agonies, his prayer was, "Father, glorify thy name." It
+was that mercy might be extended to the guilty, consistently with the
+honor of God, that he laid down his life. Behold him, deeply feeling the
+dishonor done to God by ungrateful and rebellious men, constantly
+reproving sin, weeping over the impenitence and hardness of heart of his
+country-men, and even exerting his power to drive out those who were
+profaning the temple. And he says, "If any man will come after me, let
+him deny himself and take up his cross and _follow_ me." To _follow_
+Christ is to imitate his example. Hence, unless we follow Christ, in his
+general spirit, we have no right to be called after his name. And this
+we must do _to the extent of our ability_, and at the expense of any
+personal 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 the
+life of every professor of the religion of Jesus, the millennial glory
+would soon appear.
+
+2. _We are required to love God with all our heart, soul, mind, and
+strength._ When we love a friend we are careful of his honor. If we hear
+him defamed, or lightly spoken of, or see him ill-treated, it gives us
+pain. We take part with him, and vindicate his character. But we see God
+dishonored, and his goodness abused, continually. Multitudes of
+impenitent sinners around us habitually cast off his authority, and
+refuse to honor him as the moral governor of the universe. What can we
+do more for his honor and glory than to reclaim these rebellious
+subjects of his government, and bring them back to loyalty and
+obedience?
+
+3. _We are required to love our neighbor as ourselves._ We profess to
+have seen the lost condition of perishing sinners. We think God has
+taken our feet from the "horrible pit and miry clay." We profess to
+believe that all who have not embraced Christ are every moment exposed
+to the horrors of the second death. Can we love them _as ourselves_, and
+make no effort to open their eyes to their awful danger, and persuade
+them to flee from it? Said a young man, "I do not believe there is any
+truth in what they tell us about eternal punishment; nor do I believe
+Christians believe it themselves. _If they did, they could not manifest
+so little concern about it._"
+
+4. _The business of reclaiming a lost world is committed to the Church
+in conjunction with the Holy Spirit._ It is the business of the Church
+to apply "the truth" to the consciences of lost sinners. It is the
+office of the Spirit to make it effectual to their salvation. "The
+Spirit and the _bride_ [the Church] say, _come_." And even the hearer of
+the word is allowed to say, "_come_." The Scriptures recognize the
+conversion of the sinner as the work of the Christian. "_He which
+converteth a sinner_ from the error of his way, shall save a soul from
+death, and shall hide a multitude of sins." "Others _save_ with fear;
+_pulling them_ out of the fire." "Then will I _teach transgressors_ thy
+ways, and sinners _shall be_ converted unto thee." It is true, we
+cannot, of our own power, convert souls. But, if we are faithful in the
+use of the means of God's appointment, he may make use of us as
+instruments for accomplishing this great work. Every one who has truly
+come to Christ _knows the way_, and can direct others to him. And in no
+way, perhaps, can the truth be rendered more effectual, than by personal
+application to the conscience. David did not understand Nathan's
+parable, 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 I
+regard iniquity in my heart, the Lord will not hear me." You may spend
+all your time on your knees, while living in the neglect of a plain
+duty, and get no blessing. We cannot expect to enjoy the presence of
+God, while we refuse to point sinners to Christ. It is probable that the
+neglect of this duty is one of the principal causes of spiritual
+barrenness in the church. If, then, Christians wish their own hearts
+revived, they must try to persuade others to come to Christ. "He that
+watereth shall be watered also himself." If we wish to maintain constant
+communion with God, we must live in the habitual exercise of the spirit
+of Christ.
+
+But many Christians content themselves with speaking to the impenitent
+whenever they meet them under favorable circumstances, in the ordinary
+intercourse 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 his
+followers, to _seek_ opportunities of conversing with the impenitent
+upon the great subject of their soul's salvation? We are bound to labor
+for the conversion of every sinner, for whom we have an opportunity of
+laboring. God requires us to _do all we can_. The primitive Christians
+carried out this principle in its fullest extent. In the 8th chapter of
+Acts, we read that the church at Jerusalem were all scattered abroad
+except the apostles. "And they that were scattered abroad _went
+everywhere, preaching the word_." And afterwards, in the 11th chapter,
+19th verse, we hear of them as far as Phenice and Cyprus, where they had
+travelled, preaching [in the Greek _talking_] the word as they went. It
+is to be particularly remarked that these, or at least most of them,
+were the private members of the church: for the apostles still remained
+at Jerusalem. And what was the result of these joint labors of the whole
+church? Revivals of religion immediately spread all over the land of
+Judea and its vicinity. And so might we see revivals spreading over this
+land, and continuing, with increasing power, and multitudes of sinners
+converted, if the church, _as one_, united in Christ, would come up to
+her duty. Nor would it stop here. The fire thus kindled would burn
+brighter and brighter, and extend with increasing rapidity, till it
+spread over the whole world. Should not all Christians, then, consider
+themselves placed, to some extent, at least, in the situation of
+watchmen upon the walls of Zion? If they neglect to warn sinners, will
+they be guiltless of the blood of souls? How can they meet them at the
+bar of God? Ezek. 33:1-9.
+
+ * * * * *
+
+Few persons are aware of what they might accomplish, if they would _do
+what they can_. I once knew a young lady, who was the moving spring of
+nearly every benevolent enterprise, in a town of seven or eight thousand
+inhabitants. The Bible Society of the town appointed a number of
+gentlemen as visitors, to ascertain who were destitute of Bibles, and
+make collections to aid the funds of the society. But the time passed
+away in which the work was to have been accomplished, and nothing was
+done. The books were handed over to this lady. She immediately called in
+the assistance of a few pious friends; and in a very short time the
+whole town was visited, collections made, and the destitute supplied.
+She imparted life and energy to the Tract Society. She set on foot, and
+with the aid of a few friends, sustained the monthly distribution. There
+had been, for some time, a small temperance society in the town; but its
+movements were slow and inefficient. She undertook to impart to it new
+life and vigor. The plans and efforts which she, in conjunction with her
+friends, put in operation, produced a sensation which was felt in every
+part of the town, and in a few months the number of members was
+increased, from about fifty, to three hundred.
+
+The amazing influence of one Christian, who lives out the spirit of
+Christ, is illustrated, in a still more striking manner, in the life of
+a lady, who died not long since, in one of the principal cities of the
+United States. I am not permitted to give her name, nor all the
+particulars of her life. But what I relate may be relied upon, not only
+as _facts_, but as far below the _whole truth_. She had been, for a long
+time, afflicted with a drunken husband. At length the sheriff came and
+swept off all their property, not excepting her household furniture, to
+discharge his _grog bills_. At this distressing crisis, she retired to
+an 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 any
+way_ remove from me this affliction, I will serve thee _upon bread and
+water_ all the days of my life." The Lord took her at her word. Her
+besotted husband immediately disappeared, and was never heard of again
+till after her death. The church would now have maintained her, but she
+would not consent to become a charge to others. Although in feeble
+health, and afflicted with the sick headache, she opened a small school,
+from which she obtained a bare subsistence; though it was often no more
+than what was contained in the condition of her prayer--literally _bread
+and water_. She had also another motive for pursuing some regular
+employment. She wished to avoid the reproach which would have arisen to
+the cause of Christ from her being maintained upon the bounty of the
+church, while engaged in the system of Christian activity which she
+adopted. She remembered the duty of being _diligent in business_, as
+well as fervent in spirit. She was a lady of pleasing address, and of a
+mild and gentle disposition. "In her lips was the law of kindness." Yet
+she possessed an energy of character, and a spirit of perseverance,
+which the _power of faith_ alone can impart. When she undertook any
+Christian enterprise, she was discouraged by no obstacles, and appalled
+by no difficulties. She resided in the most wicked and abandoned part of
+the city, which afforded a great field of labor. Her benevolent heart
+was pained at seeing the grog-shops opened upon the holy Sabbath. She
+undertook the difficult and almost hopeless task of closing these sinks
+of moral pollution upon the Lord's day, and succeeded. This was
+accomplished by the mild influence of persuasion, flowing from the lips
+of kindness, and clothed with that power which always accompanies the
+true spirit of the gospel. But she was not satisfied with seeing the
+front doors and windows of these moral pest-houses closed. She knew that
+little confidence could be placed in the promises of men whose
+consciences would permit them to traffic in human blood. She would,
+therefore, upon the morning of the Sabbath, pass round and enter these
+shops through the dwellings occupied by the families of the keepers,
+where she often found them engaged secretly in this wickedness. She
+would then remonstrate with them, until she persuaded them to abandon
+it, and attend public worship. In this manner she abolished almost
+entirely the sale of liquors upon the Sabbath in the worst part of the
+city.
+
+She also looked after the poor, that the gospel might be preached to
+them. She carried with her the numbers of those pews in the church which
+were unoccupied. And upon Sabbath mornings she made it her business to
+go out into the streets and lanes of the city, and persuade the poor to
+come in and fill up these vacant seats. By her perseverance and energy,
+she would remove every objection, until she had brought them to the
+house of God. She was incessant and untiring in every effort for doing
+good. She would establish a Sabbath-school, and superintend it until she
+saw it flourishing, and then deliver it into the hands of some suitable
+person, and go and establish another. She collected together a Bible
+class of apprentices, which she taught herself. Her pastor one day
+visited it, and found half of them in tears, under deep conviction. She
+was faithful to the church and to impenitent sinners. She would not
+suffer sin upon a brother. If she saw any member of the church going
+astray, she would, in a kind, meek, and gentle spirit, yet in a faithful
+manner, reprove him. She was the first to discover any signs of
+declension in the church, and to sound the alarm personally to every
+conscience. It was her habitual practice to reprove sin, and to warn
+sinners wherever she found them. At the time of her death, she had under
+her care a number of pious young men, preparing for the ministry. These
+she had looked after, and brought out of obscurity. As soon as their
+piety had been sufficiently tested, she would bring them to the notice
+of her Christian friends. She persuaded pious teachers to give them
+gratuitous instruction, and pious booksellers to supply them with books.
+In the same way, she procured their board, in the families of wealthy
+Christians. And she formed little societies of ladies, to supply them
+with clothing. There was probably no person in the city whose death
+would have occasioned the shedding of more tears, or called forth more
+sincere and heartfelt grief. Her memory is still deeply cherished in the
+heart of her pastor.[L] He has been heard to say, that he should not
+have felt as severely the loss of six of the most devoted men in his
+church.
+
+ [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 what
+can be accomplished by a single individual, by earnest effort and
+untiring perseverance, accompanied with a simple and hearty dependence
+upon 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 a
+glorious triumph would await the church! Therefore, "whatsoever thy hand
+findeth 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 vast
+responsibility. How distressing the consequences, when the weary
+traveller is directed in the wrong way! How deeply so, if his way lie
+through the forest, where he is exposed, if night overtake him, to
+stumble over precipices, sink in the mire, or be devoured by wild
+beasts! Yet, what is this, in comparison to leading astray the soul that
+is inquiring for the way of salvation? "He that winneth souls is wise."
+I cannot, however, pursue this subject here; but must refer you to a
+little work, entitled "Friendly Counsel," in which I have endeavored to
+give at length suitable directions for this work.
+
+ * * * * *
+
+In your active efforts, several cautions should be observed:--1. _Avoid
+every appearance of ostentation._ Suppress every rising of
+self-complacency, on account of what you do, and of the success which
+attends your efforts. Such feelings are abominable in the sight of God;
+and if indulged, will make you appear contemptible in the eyes of men.
+The Pharisees were active in many religious duties. They made long
+prayers, and were so particular in outward things as to pay tithes of
+the most common herbs. They also gave to the poor. But all this they did
+that they might have praise of men. They chose public places to pray;
+and when they were about to give anything to the poor, they caused a
+trumpet to be sounded before them, to give notice of their approach. All
+this was done to feed the pride of the carnal heart; and,
+notwithstanding their loud professions, and apparent good deeds, the
+heaviest curses the Lord Jesus ever pronounced were directed against
+them. Be modest, unobtrusive, and courteous, in all you do and say. Let
+the love of Jesus animate your heart, and the glory of God be your
+object. Make as little noise as possible, in everything you do. Never
+speak of what you have done, unless you see that some good can be
+accomplished by it. "When thou doest thine alms, let not thy left hand
+know what thy right hand doeth." Keep yourself out of view, and give all
+the glory of your success to God.
+
+2. _Great prudence and discretion are necessary in everything._ Do
+nothing rashly. When you have any enterprise in view, first sit down and
+consider the matter seriously. Pray over it. Look at it in all its
+bearings, and inquire what good will be likely to result from it. When
+you have satisfied yourself on this point, inquire whether you have
+reasonable ground to hope for success. Then summon all your wisdom to
+contrive a judicious plan of operations. When this is done, proceed with
+energy and perseverance, till you have either accomplished your object,
+or become convinced that it is impracticable. Pay especial regard to the
+feelings and advice of those who act with you. Keep as much in the
+back-ground as you can without embarrassing your efforts; and whenever
+you 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 serve
+to mortify your pride.
+
+3. _Be resolute and persevering._ When satisfied you are in the way of
+duty, do not be moved by the scoffs and sneers of the giddy multitude.
+If some good people disapprove your conduct, thinking that you attempt
+too much, let it lead you to a candid and impartial reexamination of
+your course. If by this you become convinced that you are wrong, in the
+particular matter in question, confess it, and change your conduct. But,
+if this review of the affair confirms you in the opinion that your
+course is right, pursue it with decision and firmness. There are some
+well-meaning people, of limited views, and excessive carefulness, who
+disapprove of the best of measures, if they happen to be at variance
+with their long-established customs; or, more frequently, if they were
+not _consulted_ before the particular enterprise was undertaken.
+
+4. BE MUCH IN PRAYER. Upon this will greatly depend your success in all
+things. Feel that of yourself you can do nothing; but that you can do
+all things through Christ strengthening you. Before undertaking
+anything, pray that God would give you wisdom to direct and strength to
+perform; and if it is anything in which the efforts of others will be
+required, pray that he would incline their hearts to engage in the work.
+Before you go out on an errand of mercy, first visit your closet, and
+commit yourself to the direction of the Lord. Pray that he would give
+you wisdom, courage, and discretion; and that he would keep down the
+pride of your heart, and 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 first
+inquiry, then, in relation to dress, must be, "_How can I glorify God in
+my apparel?_" I know of no other way than by making it answer just the
+end for which it was originally designed. In the third chapter of
+Genesis, we learn that the object of dress, when first instituted, was
+to provide a decent covering for our bodies. It was the shame brought
+upon man by transgression which made this covering necessary. And, it is
+undoubtedly in consequence of sin, that the elements have been turned
+against him, so as to make clothing a necessary defence against the
+hostile influence of heat and cold. The immediate discovery of their
+nakedness, by our first parents, after their disobedience, is probably
+intended to show the nakedness and shame which sin has brought upon
+our souls; and the consequent exposure to the hostile elements
+aptly represents the exposure of the naked soul to the wrath of
+God. The invention of fig-leaf aprons may perhaps represent the
+self-righteousness of the carnal heart. Impenitent sinners are always
+seeking out some invention of their own, by which they expect to be
+saved from the consequences of sin. But all their self-righteousness
+will be no better defence against the storms of God's wrath, than
+fig-leaf aprons against the withering influence of a vertical sun, or
+the perpetual frosts of the arctic regions. The coats of skin, which the
+Lord made for our first parents, were perhaps designed to represent the
+righteousness of Christ, with which he would clothe his people. This
+opinion appears the more probable, from the common use of this figure,
+when the righteousness of Christ is spoken of, as 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 we
+groan, earnestly desiring to be _clothed upon_ with our house which is
+from 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 found
+in him, not having mine own righteousness, which is of the law, but that
+which is through the faith of Christ, the righteousness which is of God
+by faith." The real design of clothing, then, may be summed up in the
+following particulars: 1. A modest covering for our bodies. 2. A defence
+against the hostile elements. 3. An acknowledgment of our spiritual
+nakedness and exposure to the wrath of God; and our need to be clothed
+with the righteousness of Christ. Whenever we pervert it from these
+ends, to the gratification of our pride or vanity, we not only do not
+glorify God therein, but we commit actual sin.
+
+A few things are necessary to be observed, in relation to your
+apparel:--1. _All that you have is the Lord's._ You have nothing but
+what he has given you; and this you have solemnly promised to employ in
+his service. You have no right, therefore, needlessly to squander it
+upon your person. The apostle Paul, in the text quoted at the
+commencement of this letter, directs women to adorn themselves with
+modest apparel; and forbids the wearing of costly ornaments and jewelry.
+The apostle Peter also repeats the same exhortation. The love of finery
+displayed by many of the females of our congregations, some of whom are
+professors of religion, is directly at variance with these passages of
+Scripture. But, if the Bible had been entirely silent on the subject, I
+cannot see how Christians could reconcile so much needless expense upon
+their persons with the spirit of benevolence which the gospel breathes,
+when so many millions of precious souls are perishing without any
+knowledge of the only way of salvation, or while so many around them are
+suffering from penury and want. This is certainly contrary to the spirit
+of Christ. He who, for our sakes, became poor; who led a life of
+self-denial, toil, and suffering, that he might relieve distress, and
+make known the way of salvation,--could never have needlessly expended
+upon his person what would have sent the gospel to the destitute, or
+supplied the wants of poverty. Extravagance in dress is, therefore,
+obviously inconsistent with the Christian character. But, no precise
+rule can be laid down in relation to this matter. It must be left to the
+sober judgment of Christians, and a sanctified conscience will readily
+discern the bounds of propriety. By asking yourselves two or three
+questions, whenever you think of purchasing a new article of dress, you
+may very easily decide upon the path of duty. "Do I need this? Is it
+necessary for my comfort, or for my decent appearance in society? Can I
+glorify God in wearing it?"
+
+2. _Your time is the Lord's._ You have no right to waste it in useless
+attention to dress. One of the greatest evils of the present extravagant
+modes of dress is, that so much precious time is consumed at the toilet.
+I have already shown the value and importance of time, and the
+obligations of Christians to spend it in the most profitable manner. I
+need not here advance any new arguments to show that, if you spend any
+more time than is necessary in the adjustment of your apparel, you sin
+against God.
+
+3. _It is the duty to pay some regard to personal appearance._ A
+Christian lady, by making herself a _slattern_, brings reproach upon the
+cause of Christ, instead of glorifying God. The apostle enjoins upon
+women to adorn themselves with _modest_ apparel. Modesty signifies
+_purity of sentiment and manners._ When this idea is applied to dress,
+it immediately suggests to the mind a neatness, taste, and simplicity of
+dress, alike opposed both to extravagance and finery, and to negligence
+and vulgar coarseness. The exercise of a refined taste, in the
+adaptation and adjustment of apparel, may also be justified by the
+analogy of nature. Look abroad over the landscape, and see with what
+exquisite taste God has clothed the flowers of the field. There is a
+symmetry of proportion, a skilfulness of arrangement, and a fitness and
+adaptation of colors, which strike the eye with unmingled pleasure. And
+if God has shown a scrupulous regard to the pleasure of the eye, we may
+do the same. This opinion is also confirmed by the practical influence
+of the gospel. This is particularly observable among the poor in our own
+land. Just in proportion as the religion of Jesus prevails among this
+class of people, you will see a scrupulous attention to personal
+appearance. By this, I do not mean the _pride of appearance_; but a
+decency, modesty, and propriety, opposed to negligence, coarseness, and
+vulgarity. But this is more strikingly manifest among those people who
+have been but recently raised, by the influence of the gospel, from the
+lowest depths of heathenism. Of this, you will be convinced by examining
+the history of the missions among the North American Indians, and the
+South Sea Islands. The same principles will also apply to equipage and
+household arrangements. Such regard to comfort and decency of
+appearance as will strike the eye with pleasure, and shed around an air
+of cheerfulness, doubtless contributes to moral improvement, and is not
+only authorized, but required, by the spirit of the gospel.
+
+But this is a dangerous point. There is such a tendency in the human
+mind to mistake gayety and extravagance for neatness and propriety; and
+so much temptation to the indulgence of pride and vanity, that you have
+need of constant watchfulness, that in no respect your heart may lead
+you astray in this matter. You ought to make it a subject of daily
+prayer.
+
+4. _Have a regard to health._ The duty of using all proper means for the
+preservation of health, I have already considered. Among these means,
+attention to dress is not the least important. Great care should always
+be taken that it be suited to the season, and a defence against the
+inclemency of the weather. This is a Christian duty; and any pride of
+appearance, or carelessness of habit, which leads you to neglect it, is
+_sin_. But, above all things, avoid the compression of any part of the
+body, for the purpose of improving the appearance. This is a most
+pernicious practice. It is astonishing that intelligent ladies can so
+blindly follow the mandates of fashion, as to indulge a habit so
+destructive of comfort and life. There is no part of the system, not
+even the extremity of a limb, which can suffer violent compression,
+without interrupting the regular circulation of the blood. But, when
+this pressure is about the chest, the effect is most destructive. The
+lungs, subject as they are to alternate distension and compression, from
+receiving and discharging both the blood and the breath, require the
+most perfect freedom. But when the chest is so compressed as to prevent
+the free play of the lungs, the whole system of respiration and
+circulation is deranged. The consequences are, shortness of breath,
+faintness, impeded circulation, producing listlessness and languor; and
+inclination of the blood to the head, producing headache and
+distressing dizziness. And, if this course is long persisted in,
+destruction of health is the inevitable conscience; and often the poor
+deluded victim of a barbarous fashion pays the forfeit of her life. I
+have heard of many cases of death from this cause; three of which
+occurred _in one family_, within the circle of my acquaintance. I need
+use no argument, then, to convince a Christian lady, that it is her duty
+to avoid this species of conformity to the world. I can regard it in no
+other light than a palpable violation of the sixth commandment.
+
+5. _Do not make too much of the matter of dress._ It is our duty to
+avoid every species of conformity to the world which requires the
+sacrifice of religious principle. But, in things indifferent, we are
+allowed to conform to the customs of society. I do not think there is
+much danger of observing excessive plainness of apparel; but there is
+danger of making so much account of it as to cultivate a self-righteous
+spirit. It is remarkable that in almost every system of false religion,
+precise forms of dress are prescribed; especially for those who are
+devoted to what is termed a _religious life_; whereas, in the Bible, it
+is left to be regulated by the general principles and spirit of
+Christianity, with an occasional caution against extravagance; and it
+does not appear that Christ and the apostles and the early Christians
+adopted any peculiarity of dress. From the description given of the
+wardrobe of our Saviour, it is probable that he wore the common dress of
+a religious teacher. There is such a thing as a pride of singularity;
+and this is often manifested in the preparation and adjustment of the
+wardrobe. 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 and
+pray, 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 with
+his fellow-beings, and lives to himself, violates an established law of
+nature. But the operation of this general principle creates the
+necessity of particular laws for the regulation of that intercourse.
+Hence, a numerous train of duties arise out of our social relations. And
+those duties enter more or less into the common concerns of life,
+according as these relations are more or less remote. The first relation
+which the Lord has established among men, is that of the _family_. This
+was established in Paradise; and it has been preserved, in all ages of
+the world, and in all countries, with more or less distinctness,
+according to the degree of moral principle which has prevailed. The
+Scriptures are very particular in describing this relation, as it
+existed in the patriarchal ages. It has its foundation in the fitness of
+things; and hence the duties arising out of it are very properly classed
+as _moral_ duties. Of such consequence does the Lord regard this
+relation, that he has given it a place in the decalogue. Three of the
+ten commandments have particular reference to the family relation. From
+the first institution of this relation, we learn that the father and
+mother are to constitute the united head of the family. "_They twain
+shall be one flesh._" Authority is therefore doubtless vested in them
+both, to exercise jointly. But, since the fall, when mankind became
+perverse and self-willed, the nature and fitness of things seem to
+require that there should be a precedence of authority, in case of a
+division of the united head. This precedence, the Scriptures clearly and
+distinctly point out. One of the curses pronounced upon the woman, after
+the fall, was, that her husband should rule over her. This principle was
+carried out in the families of the patriarchs. The apostle Peter says,
+that the holy women of old adorned themselves with a meek and quiet
+spirit, and were in subjection to their own husbands: and particularly
+notice the conduct of Sarah, the mother of the Jewish nation, who
+_obeyed_ Abraham, calling him lord. The same principle is repeatedly
+taught in the New Testament. "Wives, submit yourselves unto your own
+husbands, as unto the Lord." "As the Church is subject unto Christ, so
+let the wives be to their own husbands in everything." "Let the wife see
+that she reverence her husband." "Likewise ye wives be in subjection to
+your own husbands." There can be no room for doubt, then, on this
+subject. 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 of
+the family, not only on the part of the children themselves, but of
+every member of the household. So far as the general interests of the
+family are concerned, persons residing in it are regarded in the same
+light as children; subject to all its laws, rules and regulations. Thus
+the Lord speaks of Abraham: "I know him that he will command his
+children _and his household_ after him, and they shall keep the way of
+the Lord." The principle is here recognized, that Abraham had a right to
+_command_, not only his own children, but all his household. And the
+same 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 see
+that no labor is performed on the Sabbath, by any of his household, not
+even excepting the _stranger_ that is within his gates.
+
+The duty of the younger members of the family to respect the elder, may
+be inferred,--1. From the nature and fitness of things. The elder
+brethren and sisters are the superiors of the younger, in age and
+experience, and generally in wisdom and knowledge. They are better
+qualified to take the lead, and therefore entitled to respect and
+deference. 2. The same thing may also be inferred from the precedence
+always given in Scripture to the first-born.
+
+But the great household duty is LOVE. If this is properly discharged, it
+will set all other matters right. If this is wanting, there will be a
+lack of everything else. The Scriptures insist upon the duty of
+brotherly love. "Behold, how good and how pleasant it is for brethren to
+dwell together in unity!" Christ, in his sermon on the mount, severely
+rebukes the indulgence of anger, and the want of kindness and courtesy
+among brethren. And the apostle John says, that "whosoever hateth his
+brother, is a murderer." A kind, tender-hearted, affectionate, and
+peaceful temper, should be maintained, in all the intercourse of
+different members of the same family.
+
+But as mankind began to multiply, it became necessary that the social
+relations should be extended. A number of families, residing near each
+other, formed a neighborhood, or community. This gave rise to the new
+relation of neighbor, from the necessity of intercourse between
+families. This was again extended, to the formation of nations and
+kingdoms. But all these various relations are subject to the same great
+laws as those of the family; for they have grown out of them. The same
+principle which requires subordination to the head of the family,
+requires also deference to the elders of a community, and subordination
+to the rulers of the nation. And the same principle which requires the
+exercise of kindness, gentleness, meekness, forbearance, condescension
+and love, between the members of the same family, requires the exercise
+of similar dispositions between individuals of the same community and
+nation. The principle is also still farther extended, embracing the
+whole world as one great family; and requiring the exercise of love and
+the practice of benevolence towards all mankind. "Submit yourselves to
+every ordinance of man, for the Lord's sake." "Thou shalt love thy
+neighbor as thyself."
+
+But, in consequence of the fall, another most interesting relation has
+been established. Out of this apostate world, God has chosen himself a
+family. Of this family, Christ is the head, and his people are the
+members. Here are the same relations as in the natural family; but they
+are different in their nature. They are spiritual, and, of course, of
+higher obligation. We are required to love Christ more than father or
+mother. 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 full
+exercise in the heart, the brotherly love which Christians exercise
+towards one another is far stronger than the natural affection which
+exists between brothers and sisters of the same family.
+
+From this general view of the social relations, we may gather the
+following rules of conduct:
+
+1. Endeavor to render to all the members of the family in which you
+reside just that degree of deference and respect which belongs to them.
+Conscientiously regard the rules and regulations introduced by the head
+of the family, unless they are contrary to the word of God. In such case
+you should leave the family; because your relative duties would
+interfere with your duty to God.[M] Remember, it is in the domestic
+circle where your character is to be formed. It is here that your
+disposition is to be tried, and your piety cultivated. Endeavor, then,
+to maintain, in your family intercourse, the same dignity and propriety
+of deportment which you wish to sustain in society. Never descend to
+anything at the fireside which you would despise in a more extended
+circle. Bring the most minute actions of your daily life to the test of
+Christian principle. Remember that, in the sight of God, there are no
+_little sins_. The least transgression is sufficient to condemn the soul
+forever. "He that offendeth in one point is guilty of all." Especially
+avoid the indulgence of a selfish disposition. It is both unamiable and
+unchristian. Be always ready to sacrifice your own feelings, when by so
+doing you can give pleasure to others. Study the wishes and feelings of
+others, and prefer them to your own. Manifest a disinterestedness of
+feeling. Strive to be helpful to others, even at the expense of personal
+feeling and interest. "Look not every man on his own things, but every
+man on the things of others." "Charity seeketh not her own." Be kind to
+all; respectful towards superiors, courteous to equals, and
+condescending to inferiors. Be particularly careful not to trample upon
+the feelings of servants. Nothing can be more unamiable. If you
+cultivate these dispositions and principles of action habitually, in the
+domestic circle, they will become so natural and easy as to flow out
+spontaneously in every circle in which you move. And this will call
+forth the love and esteem of all your acquaintance. It will bring honor
+upon your profession, increase your influence, and thereby enable you to
+do 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 the
+church._ Some of these I have considered in former letters. But I have
+particular reference now to _social_ duties. You are to regard all the
+members of the church as brothers and sisters. You are to love them just
+in proportion as they are like Christ. It is the appearance of the image
+of Jesus, alone, in our Christian brethren, which can call forth the
+spiritual exercise of brotherly love. I say the _appearance_ of the
+image of Christ, because we may be deceived as to the existence of that
+image in the hearts of others, and yet our love may be as sincere and
+fervent as if the image were genuine. No Christian duty is more insisted
+on in Scripture than brotherly love. It is repeatedly enjoined by our
+Lord and his apostles. It is so essential a part of the Christian
+character, that it is mentioned by the beloved disciple as one of the
+principal evidences of the new birth. Now, how do we manifest our love
+to our brothers and sisters? We delight in their society. We love to
+meet them, to talk about each other's interests, and the interests of
+the family in general. So, if you love your brethren and sisters in the
+church, you will delight in their society; you will love to meet with
+them, to interchange kind offices; to talk of the difficulties, trials,
+hopes, fears, joys, and sorrows, of the way to the heavenly Canaan; and
+to speak of the interests of the great spiritual family to which you
+belong. Hence, I argue the duty of social intercourse among Christians.
+But, it is to be greatly feared that the real object of such intercourse
+is too frequently overlooked. How often do Christians meet, and talk
+about "trifles light as air," without once speaking of subjects which,
+according to their profession, lie nearest their hearts. This ought not
+so to be. It is a sinful conformity to the spirit of the world. The
+great object of social intercourse among Christians should be, to
+promote brotherly love and Christian fellowship. And how can these ends
+be answered, when their conversation is altogether about the affairs of
+the world? I do not say that it is wrong to talk about these things. The
+smallest matters claim a portion of our attention. But it is wrong to
+make them the principal topics of conversation, to the exclusion of
+heavenly things. When we do speak of them, it should be with some good
+end in view; and our conversation should always be seasoned by the
+application of Christian principle to all subjects.
+
+In addition to the general obligation of social intercourse among
+Christians, there are some particular duties which they owe to one
+another. They are to exercise mutual forbearance and tenderness towards
+each other's faults, and, at the same time, to watch over and admonish
+one another. Whenever you see a brother or a sister out of the way, it
+is your duty, with meekness, tenderly and kindly to administer reproof.
+"If a man be overtaken in a fault, ye which are spiritual restore such
+an 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 honor
+preferring one another." "In lowliness of mind, let each esteem other
+better than themselves." "Yea, all of you, be subject one to another,
+and be clothed with humility." "Submitting yourselves one to another in
+the fear of God." Yet, do not carry this principle so far as to refuse
+to act where duty calls. A disposition to be backward in such matters is
+often a serious hindrance to benevolent effort. Be always ready to
+engage in any enterprise for doing good; but prefer the office which
+requires the most labor with the least honor. Christians ought also to
+take delight in assisting each other; and to feel personally interested
+in each other's welfare. In short, the feeling that pervades the church
+should be preeminently a FAMILY FEELING.
+
+3. _There are also some special duties growing out of your relations to
+general society._ Be ever ready to interchange kind offices with every
+one who maintains a decent moral deportment; and be kind and
+compassionate, even to the vicious, so far as you can, without
+associating with them on terms of equality. By this means you may win
+the affections of impenitent sinners, and thereby secure their attention
+to direct efforts for the salvation of their souls. But, you should
+never suffer your feelings of complacency and good-will towards those
+who are destitute of piety, to lead you to conform to the spirit of the
+world which influences their conduct. Your social intercourse with them
+should be regulated upon this principle. Never go any farther into their
+society than you can carry your religion with you. "Be not conformed to
+this world."
+
+4. _Although it be your duty to visit, yet, in this matter, be careful
+to be governed by religious principle._ There is, in the human mind, a
+tendency to run into extremes in everything. Against this you need
+especially to be on your guard in social intercourse. When visiting is
+excessive, it dissipates the mind, and unfits it for any laborious
+employment. When this state of mind becomes habitual, a person is never
+easy except when in company. The most vigorous mind may thus be rendered
+comparatively inert and powerless. But, on the other hand, by shutting
+yourself out from society, you will dry up the social feelings of the
+heart; you will acquire a monkish love of solitude; and your temper will
+become soured towards your fellow-beings. You must therefore give to
+visiting its proper place in the routine of Christian duty. That place
+is just the one which it can occupy without encroaching upon more
+important duties. It should be the Christian's _recreation_. Seasons of
+relaxation from the more laborious duties of life are undoubtedly
+necessary; and I know of nothing which can better answer this end than
+the intelligent and pious conversation of Christian friends. Your
+friends have claims upon your time and attention. But, these claims can
+never extend so far as to encroach upon more important duties, or to
+impair your ability to do good to yourself and others. As soon as you
+discover a secret uneasiness, when out of company, or whenever you find
+that the demands of the social circle have led you to neglect other
+duties, it is time to diminish the number of your visits. But do not, on
+such occasions, violate Christian sincerity, by inventing excuses to
+satisfy your friends. Tell them plainly your reasons, and if they are
+really what they profess to be, they will see the propriety of your
+conduct, and be satisfied.
+
+5. _Never go into company where the spirit and maxims of the world
+predominate._ I know this will cut you off from a large portion of
+society, yet, I believe it to be a rule founded upon the word of God. If
+we would not be conformed to the world, we must not follow its maxims
+nor partake of its spirit. I know it is often said we should go into
+such society for the purpose of exerting a religious influence. But the
+practical result is directly the contrary. The spirit which prevails in
+such company is destructive of all religious feeling: it freezes up the
+warm affections of the Christian's heart. The consequence is, he is
+ashamed to acknowledge his Master, and avow his principles, where the
+prevailing current is against him. He therefore moves along with it, to
+the injury of his own soul, and the wounding of his Master's cause. His
+worldly companions see no difference between his conduct and their own;
+and conclude, either that all is right with themselves, or that he is a
+hypocrite. Large parties, as a general rule, are unfriendly to the
+health both of body and soul. The most profitable kind of social
+intercourse is the informal meting of small circles, of which a
+sufficient number are pious to give a direction and tone to
+conversation.
+
+6. _When in company, labor to give a profitable direction to
+conversation._ If there are elder persons present, who introduce general
+discourse of a profitable character, let your words be few. It is
+generally better, in such cases, to learn in silence. When an
+opportunity offers, however, for you to say anything that will add
+interest to the conversation, do not fail to improve it. But let your
+ideas be well conceived, and your words well chosen. "A word fitly
+spoken is like apples of gold in pictures of silver." The interest of
+conversation does not depend so much upon the multitude of words, as
+upon the matter they contain, and their appropriateness to the subject.
+But, when no other person introduces profitable conversation, take it
+upon yourself. If you will study to be _skilful_ in the matter, you may
+turn any conversation to good account. This was one of the peculiar
+beauties of our Saviour's discourse. Whatever subject was introduced, he
+invariably 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 not
+say that conversation should always be exclusively religious. But it
+should be of a kind calculated to improve either the mind or heart, and
+it should at all times partake of the savor of piety. "Let your speech
+be always with grace, seasoned with salt." No proper opportunity,
+however, should be lost, of making a direct religious impression. If the
+solemn realities of divine things were always present to our minds, as
+they ought to be, we should never be at a loss to speak of them in a
+becoming manner. When you meet with persons who are living without hope,
+lose no proper occasion to warn them of their danger, and show them the
+sinfulness of their lives, and the guilt of rejecting the Saviour. But
+this 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 well
+received, even in the presence of others. Great care should be taken, on
+both sides, that you neither injure them by your imprudence, nor neglect
+your 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 who
+are absent._ This is a most pernicious practice, quite too prevalent at
+the present day. I would have you avoid, as much as possible, speaking
+even 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 an
+unprofitable method of spending time. 2. It leads us to speak also of
+their faults, so as to give their whole characters; and this is evil
+speaking. Never allow yourself to say anything to the disadvantage of
+any person, unless your duty to others may require it. This, however,
+will rarely happen; but it may sometimes be your duty to caution others
+against being ensnared by one whose character you know to be bad. The
+Scriptures condemn backbiting and evil speaking in the most pointed
+terms. "Speak not evil one of another, brethren. He that speaketh evil
+of his brother, speaketh evil of the law." "Speak evil of no man." "Let
+all 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 Lord
+regards this sin; for he has classed it with the exercise of the most
+abominable passions of the human heart. Yet, how common is it for
+professors of religion to speak freely, and without reserve, of the
+characters of others, and even of their own brethren and sisters in the
+church. This is a great sin, and it is productive of much evil in the
+church and in society. It creates heart-burnings, jealousies, and
+strife; and furnishes employment for _tale-bearers_, that most
+despicable set of mischief-makers. But this sin is often committed
+without saying anything directly against another. A sly insinuation is
+often productive of more mischief than direct evil speaking. It leaves a
+vague, but strong impression upon the mind of the hearer, against the
+character of the person spoken of; and often creates a prejudice which
+is never removed. This is most unjust and unfair, because it leaves the
+character of the injured person resting under suspicion, without his
+having an opportunity to remove it. This is probably what the apostle
+means by _whisperers_. Solomon, also, speaking of the naughty person and
+wicked man, says, "He _winketh with his eyes_, he _speaketh with his
+feet_." "He that _winketh with the eye_ causeth shame." How often do we
+see this winking and speaking by gestures and knowing looks, when the
+characters of others are under discussion! Open and unreserved evil
+speaking is unchristian; but this winking and speaking with the feet is
+mean and dishonorable. Whenever you perceive a disposition to make
+invidious remarks about others, refuse to join in the conversation, and
+manifest your decided disapprobation. "The north wind driveth away rain;
+so doth an angry countenance a backbiting tongue." Bear in mind the
+words of the apostle James: "If any man among you seemeth to be
+religious, and _bridleth not his tongue_, but deceiveth his own heart,
+this man's religion is vain." So you see the habitual indulgence of this
+sin will cut off the hope of the loudest professors.
+
+8. _Avoid speaking of yourself._ When any person makes himself and his
+own affairs the principal topics of conversation, he shows himself to be
+supremely selfish, and ridiculously vain. It is also treating others
+with great disrespect: as though one's self were of more consequence
+than the whole company. Endeavor to keep yourself as much as possible
+out of view, and to direct the thoughts and conversation of the company
+away from personal affairs, to intellectual, moral and religious
+subjects. But, when any of your friends make known their difficulties to
+you, manifest an interest in their affairs, sympathize with them, and
+render them all the assistance in your power.
+
+9. _Never indulge a suspicious disposition._ Many persons destroy their
+own peace, and gain the ill-will of others, by the exercise of this
+unhappy temper. You have no right to think others dislike you, until
+they have manifested their dislike. Accustom yourself to repose
+confidence 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 intercourse
+with others of your own age and sex, be willing always to advance at
+least half way, and with those whose habits are very retiring, you may
+even go farther. Many persons of sterling worth have so low an opinion
+of themselves, as to doubt whether even their own equals wish to form an
+acquaintance. "A man that hath friends must show himself friendly."
+Always put the best construction upon the conduct of others. Do not
+attach more meaning to their language and conduct than they properly
+express. If at any time you really believe yourself slighted, take no
+notice of it. Yet be careful never to intrude yourself into society
+where you have good reason to believe your company is not desired.
+
+10. _Be cautious in the formation of intimate friendships._ Christians
+should always regard one another as friends. Yet peculiar circumstances,
+together with congeniality of sentiment and feeling, may give rise to a
+personal attachment much stronger than the common bond which unites all
+Christians. Of this, we have a most beautiful example in the case of
+David and Jonathan. This appears to be a perfect pattern of Christian
+friendship. They both doubtless loved other pious people. But there was
+existing between them a peculiar personal attachment. Their souls were
+"_knit together_." Friendships of this kind should not be numerous, and
+the objects of them should be well chosen. Long acquaintance is
+necessary that you may be able to repose unlimited confidence in the
+friend to whom you unbosom your whole heart. Form no such friendships
+hastily. Think what would have been the consequence if David had been
+deceived in this friend. He would most certainly have lost his life.
+
+11. _Before going into company, visit your closet._ Pray that the Lord
+would so direct your steps that you may do all things for his glory;
+that he would enable you to spend the time profitably to yourself and
+others; that he would keep you from evil speaking, levity, and foolish
+jesting, and every impropriety; and that he would enable you to exert a
+religious influence over those with whom you may meet. Be assured, if
+you go out without observing this precaution, you will return with a
+wounded 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 the
+work of the Holy Spirit, and his blessed fruit in the heart and life,
+yet so deeply do I feel impressed with the excellency and amiable
+sweetness of the grace of _Charity_, that I feel constrained to commend
+it to your notice in a separate letter. Charity is the queen of the
+graces, excelling even faith and hope, and enduring when all those gifts
+which add brilliancy to the character shall cease their attractions;
+and, though you may not possess great personal charms, superior
+accomplishments, or great powers of mind, yet if you do but "put on
+charity," you will, like the blessed Saviour, "grow in favor both with
+God and man."
+
+The apostle calls charity the "bond of perfectness;" alluding to the
+girdle of the Orientals, which was not only ornamental and expensive,
+but was put on last, serving to adjust the other parts of the dress, and
+keep the whole together. It is a bond which holds all the Christian
+graces in harmonious union, and, by keeping them together, secures a
+permanent completeness and consistency of character. Without the
+girdle, the flowing robes of Oriental dress would present a sad
+appearance; hardly serving the purposes of decency. So the apostle
+concludes that the most brilliant gifts and heroic actions are all
+nothing 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_. It
+means a benevolent disposition of heart--love to God and good will to
+man, diffused through the whole character and conduct. But the
+description of charity given by the apostle relates chiefly to its
+manifestations in our intercourse with our fellow-men. My principal
+object in this letter will be to apply this description so as to
+discover _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 prefer
+suffering to strife. It will not resent the first encroachments, but
+patiently bear with injuries as long as they can be borne. If charity
+reigns in your heart, you will consider how many and aggravated are your
+offences against God, and yet that his long-suffering bears with your
+perverseness, and he is daily loading you with benefits; and shall you
+be impatient of the slightest offences from a fellow worm? Consider also
+how liable you are to encroach upon the rights of others, and to try
+their patience by your infirmities. Do not, therefore, be hasty in the
+indulgence of hard thoughts of others, nor impatient of their faults and
+infirmities. How much contention and strife might be avoided by a little
+forbearance! and who is there so perfect as not sometimes to need it to
+be extended toward himself? The ills of social life are greatly
+mitigated by the exercise of mutual forbearance; and they find no place
+under the sweet reign of charity.
+
+II. But charity not only _suffereth long_, but _is kind_. "It is benign,
+bountiful, courteous, and obliging." But why did the apostle couple
+these two dispositions together? "_Charity suffereth long_, AND IS
+KIND." Evidently, because long-suffering without kindness would be
+unavailing. If you bear with the injuries or supposed offences of
+another, and yet suffer your mind to be soured, and your kind offices
+remitted, the wound will corrode and inflame, till it breaks out with
+tenfold violence. But benignity of temper, and the constant practice of
+friendly offices and benevolent actions, will disarm ill-nature, and
+bring the offender to see the folly of his conduct. "A soft answer
+turneth away wrath; and the kind treatment of an enemy will pour coals
+of fire on his head." What can be more lovely than a kind and obliging
+disposition, which delights in occasions and opportunities of
+contributing to the comfort and happiness of others! This disposition
+adorns with peculiar grace the female character. Solomon, describing a
+virtuous woman, says, "In her tongue is the law of kindness." If you
+cultivate this disposition at all times, and in all places, your
+presence will add a charm to every circle; you will honor your Master;
+and your ability to advance his cause will be greatly enhanced. In your
+efforts to do good, with the law of kindness in your lips, you can
+penetrate where, without it, you could gain no admittance; and in your
+expostulations with the impenitent, you can reach the heart, by the
+exhibition of a kind and tender spirit, where otherwise you would be
+repulsed like the seven sons of Seeva, who presumptuously attempted, in
+imitation of Paul, to cast out devils in the name of Jesus. Especially
+is 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, cultivate
+a tender regard for the "little lambs," and be kind to them whenever you
+meet them. Never see a child in trouble without relieving him; or, if
+you can do no more, show your sympathy for his sufferings by such kind
+offices as are within your power.
+
+III. Charity _envieth not_. It is not grieved but gratified to see
+others more prosperous and wealthy, more intelligent and refined, or
+more holy. The extension of holiness and happiness is an object of
+rejoicing to the benevolent mind, without regard to himself.
+
+There are some persons who are always complaining of the rich, and
+fretting about the aristocratic spirit of those whose rank and station,
+education or mental endowments, place them in any respect above
+themselves. This is a sure indication of an envious disposition. There
+may be, in these respects, some ground of complaint; but place these
+persons in the situation of those of whom they complain, and where the
+latter are proud, the former would probably be aristocratic; and where
+these are aristocratic, those would be tyrannical.
+
+An envious disposition argues, 1. _A want of self-respect._ If we
+respect ourselves, we shall not desire the factitious importance arising
+from wealth so much as to grieve that others have more of it than
+ourselves; nor shall we be willing to concede so much merit to the
+possession of wealth as to suspect those who have it of esteeming us the
+less because we have it not. 2. It argues a _want of benevolence_. The
+truly benevolent mind desires the increase of rational enjoyment, and
+will therefore rejoice in the happiness of others, without respect to
+his own. 3. It argues a _want of magnanimity_. The truly great will
+rejoice in the intellectual and moral elevation of others, as adding so
+much to the sum of human excellence. But the envious person cannot bear
+to see any other one elevated above himself. This is the spirit that
+brought Haman to the gallows, and Satan from the seat of an archangel to
+the throne of devils. 4. It argues a _narrow, selfish spirit_--_a little
+and mean mind_. The law of God requires us to love our neighbor as
+ourselves, and reason sanctions the requisition. But, the envious person
+will hate his neighbor, because he is not permitted to love him less
+than himself.
+
+If you regard your own happiness, I conjure you to suppress the first
+motions of this vile and hateful temper; for, while indulged, it will
+give you no peace. Its envenomed darts will rankle and corrode in your
+bosom, and poison all your enjoyments. It is a disposition which can
+never 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 can
+never be happy while God reigns. The effects of this disposition upon
+human character and happiness are strikingly illustrated in the story of
+Haman, which I commend to your serious attention. Cultivate, then, the
+habit of being pleased and gratified with the happiness and prosperity
+of others; and constantly seek the grace of God to enable you to
+exercise benevolent feelings toward all, but especially those who are
+elevated in any respect above you.
+
+IV. _Charity vaunteth not itself_, (or, as in the margin,) _is not
+rash_--_is not puffed up_. "It does not act precipitately,
+inconsiderately, rashly, thoughtlessly." Some people mistake a rash and
+heedless spirit for genuine zeal; and this puffs them up with pride and
+vain-glory, and sets them to railing at their betters in age,
+experience, or wisdom, because they will not fall into their views and
+measures. There is scarcely any trait of character more unlovely,
+especially in a young person, than self-conceit. If the youth who is
+puffed up with a sense of his own consequence could but see the mingled
+emotions of pity and disgust which his conduct excites in the bosom of
+age and wisdom, he would be filled with confusion and shame.
+
+You will hear such persons prating much of independence of mind. They
+have respect to the opinions of the ancients? Not they! They think for
+themselves; and form their own opinions without respect to what others
+have thought, and said, and written. They would scorn to consult a
+commentary to assist them in determining a difficult passage of
+Scripture, or the writings of a learned divine, to help them out of a
+theological difficulty. That would be subjecting their minds to the
+influence of prejudice, or betraying a want of confidence in their own
+infallible powers!--which is the last idea they would think of
+entertaining. The long-cherished opinions of great, and wise, and good
+men, are disposed of with a sneer. They be influenced by great names?
+Not they!
+
+You will hear them delivering their opinions, pragmatically, and with
+strong assurance, on points of great difficulty, which good men of the
+greatest learning and ability have approached with diffidence; and
+boldly advancing ideas which they suppose to have originated in the
+depths of their own recondite minds, which they afterwards learn, with
+chagrin, 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 they
+cannot 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, if
+not to assume the office of judge, and charge them with insincerity or
+hypocrisy. Whereas, in truth, their strong confidence in their opinions
+arises from having examined the subject partially and superficially, and
+overlooked the objections and difficulties which readily occur to a
+well-balanced and discriminating mind.
+
+I would not, however, be understood to recommend implicit submission to
+the 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 to
+any position. But it would be the height of self-conceited arrogance for
+any person, but especially for a youth, to presume himself too wise to
+gain instruction from the writings of men who have devoted their lives
+to the investigation of truth; or summarily to set aside, as unworthy of
+his attention, opinions which have been embraced by the greatest and
+best of men for successive generations. Nor does it argue any uncommon
+independence of mind; for, you will generally find such persons arranged
+under the banner of some one of the various schools of theology,
+morals, philosophy, or politics, and following on with ardor the devious
+course of their leader receiving whatever falls from his lips as the
+voice of an oracle, and running with enthusiasm into all his
+extravagances. Like the vane upon the spire, that lifts up itself with
+proud eminence to the clouds, they are ready to be carried about by
+every wind of doctrine. Whereas true independence of mind consists in
+weighing evidence and argument impartially, and forming a decision
+independent of prejudice, party feeling, pride of opinion, or self-will;
+and, when coupled with humility, it will always rejoice to receive
+instruction from any source. The person who knows himself will be deeply
+humbled under a sense of his own weakness and ignorance, and will
+advance his opinions with modesty, while he treats the opinions of
+others with becoming respect.
+
+V. Again, Charity _doth not behave itself unseemly_. It does not
+disregard the courtesies of life, nor break over the bounds of decency
+and decorum; but pays a strict regard to propriety of conduct under all
+circumstances. But, it may not be amiss to enumerate some of those
+things which, by their unseemliness, render the conduct of any person
+repulsive 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 be
+always ready to engage in every good work; and it is wrong to be
+backward, and refuse to cooperate with others, in carrying on any useful
+enterprise. But the heart is deceitful: and, while we satisfy our
+consciences with the idea that we are going forward in the discharge of
+duty, we may be but feeding our own vain-glorious spirits, by bringing
+ourselves into notice. An humble Christian has a low estimate of his
+ability to do good; and is generally disposed to prefer others, as
+better qualified than himself, to occupy any conspicuous post. "In honor
+preferring one another." He will, therefore, be modest and retiring;
+though, when the course of duty is plain, he will by no means shrink
+from it. "The righteous are hold as a lion." There are several
+characteristics, however, which distinguish the forward, unseemly
+spirit. He is jealous and testy. You will hear him complaining of the
+aristocratic spirit of others; and if he is not noticed as much as he
+thinks he deserves, he will take offence. He will rarely he found
+cordially cooeperating with others, in any good work, unless he is
+foremost in it himself. If you wish to secure his aid, or forestall his
+opposition, you must he careful to consult him before you undertake any
+enterprise. Should you neglect to do so, however good your object, or
+well chosen your measures, you may expect him to find fault, and throw
+obstacles in the way, at every step of your progress. Such persons often
+exhibit a fiery zeal and restless activity, which seem for a time to
+eclipse all their contemporaries. But it is a zeal and activity for
+_self_: for it is never roused except for the promotion of an object
+with which self is in some manner identified.
+
+2. To assume, in a dictatorial manner, to catechise others as to their
+views on any subject, especially if they are older than yourself, is
+unseemly. You will meet with some persons who seem to take it for
+granted that they have a right to call you to account for your opinions,
+and to determine authoritatively your claim to the character which you
+profess. I do not question the propriety of kind and modest inquiries as
+to the opinions and views of others; nor of endeavoring, by fair and
+candid arguments, to convince them of what we suppose to be their
+errors. But then we must never forget that they are our equals,
+possessing the same right to judge of the truth with ourselves, and
+accountable for their errors to the same tribunal. This will leave no
+ground for the exercise of a dogmatical or a dictatorial spirit.
+
+3. It is unseemly for young persons to be foremost in speaking, in
+company, or to give advice with confidence in regard to anything which
+is to influence the conduct of their superiors in age, wisdom, or
+experience. Elihu, although a man of superior knowledge and abilities,
+did not presume to speak to Job till his aged friends had ceased; for he
+said, "Days should speak, and multitude of years should teach wisdom."
+Young persons sometimes render themselves ridiculous by such unseemly
+conduct. The prophet Isaiah gives this as one of the marks of a
+degenerate age, that "the child shall behave himself proudly against the
+ancient, and the base against the honorable."
+
+4. Fierce contention about personal rights, is unseemly. It begets a
+selfish, jealous spirit. You never hear this where love reigns; for love
+is a yielding spirit. The spirit that can never brook the least
+encroachment upon his rights, is an unseemly spirit, which will always
+be 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 is
+sufficiently comprehensive, if exhibited in all its details, to fill a
+volume. 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 here
+described is inculcated in a beautiful manner in Paul's epistle to the
+Philippians. He exhorts them, in lowliness of mind, each to esteem other
+better than themselves; and not to look exclusively on their own things,
+but also on the things of others; and then commends to them the example
+of our Lord, who, though King of kings, humbled himself to the condition
+of a servant, enduring hardship, contumely, and an ignominious death,
+for our sakes. This does not mean that we are not to love ourselves at
+all, nor be entirely regardless of our own interests; for the rule which
+requires us to love our neighbor _as ourselves_, recognizes the right of
+self-love; and the command, "Thou shalt not steal," establishes the
+right of private property. But it forbids us to make our own interest
+and happiness our chief concern, to the disregard of the rights of
+others and the general good; and requires us to make sacrifices of
+feeling and interest for the benefit of others, and even sometimes to
+prefer their happiness and interest to our own. This is the spirit of
+genuine benevolence; and the exercise of it will impart far more
+elevated enjoyment than can be derived from private advantage.
+
+Were this disposition in exercise, it would cut off all ground of envy
+and jealousy; it would remove the cause of most of the contentions that
+arise in society; and mitigate, in a wonderful degree, all the ills of
+life. Indeed, this principle lies at the foundation of all social
+enjoyment. The reciprocity of mutual affection depends upon the exercise
+of a self-sacrificing disposition; and the society where this does not
+exist is intolerable. Nor is it feeling or interest alone that must be
+given up. There is yet a more difficult sacrifice to be made, before we
+can be, in any considerable degree, comfortable companions. _It is the
+sacrifice of the will._ This is the last thing the selfish heart of man
+is disposed to yield. He has taken his stand, and the pride of his heart
+is committed to maintain it. He deceives himself, and compels conscience
+to come to his aid; while, in reality, it is a matter with which
+conscience has nothing to do, for the point might have been yielded
+without doing violence to that ever-wakeful monitor, whose office is
+thus perverted, and made to subserve the purposes of stiff-necked
+obstinacy. A disposition to yield to the judgment and will of others, so
+far as can be done conscientiously, is a prominent characteristic of
+that charity which seeketh not her own; while an obstinate adherence to
+our own plans and purposes, where no higher principle than expediency is
+concerned, is one of the most repulsive and uncomfortable forms of
+selfishness.
+
+A selfish person never willingly makes the smallest sacrifice of feeling
+or interest to promote the welfare or happiness of others. He wraps
+himself up in his own interests and pursuits, a cheerless and forbidding
+object. He would gladly know no law but his own will. He has a little
+world of his own, in which he lives, and moves, and has his being. He
+makes every one, with whom he comes in contact, contribute something to
+his own selfish purposes. His overweening desire to promote his own
+interests, disposes him constantly to encroach upon the rights of
+others; or, if not to encroach upon their rights, to take advantage of
+their good nature, to drag them into his service. You might as well walk
+for pleasure in a grove of thorn-bushes, or seek repose on a bed of
+nettles, as to look for comfort in the society of selfish persons.
+
+VII. Charity _is not easily provoked_. "It corrects a sharpness of
+temper, and sweetens and softens the mind." It does not take fire at the
+least opposition or unkindness, nor "make a man an offender for a word."
+One of the servants of Nabal described his character in this significant
+manner: "He is such a son of Belial that a man cannot speak to him."
+There are many such sons and daughters of Belial. They are so sulky and
+sour, so fretful and peevish, that you can hardly speak to them, but
+they will snap and snarl like a growling watch-dog; and if they were
+equally dangerous, it might not be less necessary to chain them. All
+this is the opposite of charity. The quality here negatively described
+may be summarily comprehended in the term _good nature_; but in a more
+elevated sense than this term is usually employed, it being the fruit,
+not of natural amiableness, but of gracious affection. This temper is
+essential to any considerable degree of usefulness. If you are destitute
+of it, your Christian character will be so marred as in a great measure
+to counteract the influence of your positive efforts. A bad temper, even
+in connection with many excellent qualities, may render a person an
+uncomfortable companion and an intolerable yoke-fellow, and bring great
+reproach upon the cause of Christ. Nor need any one excuse himself on
+the ground of natural disposition; for the Lord has said, "My grace is
+sufficient for thee." The gospel of Jesus Christ is a remedy for all our
+natural 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 up
+slight expressions or equivocal conduct, and reason out evil from them,
+and suffer it to corrode and sour the mind against an individual; but
+puts the best construction upon the words and conduct of others that
+they will bear, not yielding to an ill opinion of another, but upon the
+most indisputable evidence. There is, perhaps, no more fruitful source
+of disquiet and unhappiness, both to ourselves and others, than a
+suspicious disposition. "Jealousy," says Solomon, "is cruel as the
+grave: the coals thereof are the coals of fire, which hath a most
+vehement flame." Nor is this language too intense. A jealous person
+always sees a "snake in the grass." He is afraid to trust his most
+intimate friend. He puts the worst construction upon the language and
+conduct of others that they will bear: hence he conceives himself
+grossly insulted, when no ill was designed; and a gentle rebuke, or a
+good-humored repartee, constitutes an unpardonable offence. He always
+looks on the dark side of human character, so that a single foible or
+one glaring fault will eclipse a thousand real excellences. He is always
+complaining of the degeneracy of the times, and especially of the
+corruption of the church; for he can see nobody around him who is
+perfect, and therefore he comes to the conclusion that there is very
+little piety in the world; forgetting that, were he to find a church of
+immaculate purity, his own connection with it would introduce
+corruption. Should such a person conceive it to be his duty to tell you
+all your faults, woe betide you! for desirable as self-knowledge is, it
+is no kindness to have our faults aggravated a hundred-fold, and
+concentrated before our minds like the converging rays of the sun, in
+one focal blaze, nor poured upon our heads like the sweeping torrent,
+nor eked out like the incessant patterings of a drizzling rain. Thus did
+not Paul. When he felt it his duty to reprove, he was careful to commend
+what was praiseworthy, and to throw in some expressions of kindness
+along with his censures. And here, though it be a digression, let me
+conjure you never to undertake the unthankful office of censor. You will
+find some inexperienced persons who will desire you, as an office of
+friendship, to tell them all their faults. Be sure, if you undertake
+this with a friend, your friendship will be short. It will lead you to
+look continually at the dark side of your friend's character, and,
+before you are aware, you will find yourself losing your esteem for it.
+Very soon, you will beget the suspicion that you have conceived some
+dislike. If the cause is continued, this suspicion will corrode and
+increase; and the result will be, a mutual alienation of affection.
+However sincerely such an experiment may be entered upon, it can hardly
+fail, in the nature of things, to produce this result.
+
+It may, however, be said, that we are bound, by our covenant
+obligations, to _watch over our brethren._ But there can scarcely be a
+greater misapprehension than to understand this duty in the sense of an
+incessant lookout to discern and discover the little faults and foibles,
+or even the more marked and glaring defects of character, in our
+brethren. The injunction is, "If thy brother trespass _against thee_, go
+and tell him his fault," &c. But I know of no passage of Scripture which
+requires us to procure a magnifying-glass, and go about making a
+business of detecting and exposing the faults of our brethren. On the
+contrary, there are many cautions against a meddlesome disposition, and
+against being busy bodies in other men's matters. We are required, with
+great frequency and solemnity, to watch ourselves; but where is the
+injunction, "Watch thy brethren?" Even the Saviour himself did not thus
+attempt to correct the faults of his disciples. He rebuked them, indeed,
+and sometimes sharply; but he was not continually reminding them of
+their faults. He was not incessantly brow-beating Peter for his
+rashness, nor Thomas for his incredulity, nor the sons of Zebedee for
+their ambition. But he "taught them _as they were able to bear it_;"
+and that rather by holding up before their minds the truth, than by
+direct personal lectures.
+
+Our covenant obligations unquestionably make it our duty to watch and
+see that our brethren do not pursue a course of life inconsistent with
+their Christian profession, or which tends to backsliding and apostasy;
+and if they are true disciples, they will be thankful for a word of
+caution, when they are in danger of falling into sin. And when they do
+thus fall, we are required to rebuke them, and not to suffer sin upon
+them. But this is a very different affair from that of setting up a
+system of espionage over their conduct, and dwelling continually upon
+their faults and deficiencies. This latter course cannot long be
+pursued, without an unhappy influence upon our own temper. The human
+mind is so constituted as to be affected by the objects it contemplates,
+and often assimilated to them. Show me a person who is always
+contemplating the faults of others, and I will show you a dark and
+gloomy, sour and morose spirit, whose eyes are hermetically closed to
+everything that is desirable and excellent, or amiable and lovely, in
+the character of man--a grumbling, growling misanthrope, who is never
+pleased with anybody, nor satisfied with anything--an Ishmaelite, whose
+hand is against every man, and every man's hand against him. If there is
+nothing in the human character, regenerated by the grace of God, on
+which we can look with complacency and delight, then it is impossible
+for us to obey the sacred injunction, "Love the brethren."
+
+IX. Charity _rejoiceth not in iniquity_, but _rejoiceth in the truth_.
+One mark by which the people of God are known is, that they "sigh and
+cry over the abominations that are done in the land," and weep rivers of
+water because men keep not the law of God; while the wicked "rejoice to
+do evil, and delight in the frowardness of the wicked." But we may
+deceive ourselves, and be indulging a morbid appetite for fault-finding
+and slander, while we suppose ourselves to be grieving over the sins of
+others. Grief is a tender emotion. It melts the heart, and sheds around
+it a hallowed influence. Hence, if we find ourselves indulging a sharp,
+censorious spirit, eagerly catching up the faults of others, and
+dwelling on them, and magnifying them, and judging harshly of them, we
+may be sure we have another mark, which belongs not to the fold of the
+Good Shepherd. One of the prominent characteristics of an impenitent
+heart is a disposition to feed upon the faults of professors of
+religion. Those who indulge this disposition will not admit that they
+take delight in the failings of Christians. They will condemn them with
+great severity, and lament over the dishonor they bring upon religion.
+Yet they catch at the deficiencies of Christians as eagerly as ever a
+hungry spaniel caught after his meat. This is the whole of their
+spiritual meat and drink. It is the foundation of their hopes. They rest
+their claim for admittance into the celestial paradise on being quite as
+consistent in their conduct as those who profess to be God's people;
+hence, every deficiency they discover gives them a new plea to urge at
+the portals of heaven. Thus they secretly, though perhaps unwittingly,
+"rejoice in iniquity." But it is to be feared, if we may judge from the
+exhibition of the same spirit, that many who make high pretensions to
+superior sanctity rest their hopes, to a great extent, on a similar
+foundation. With the Pharisaical Jews, they think if they judge them
+that do evil, even though they do the same, they shall escape the
+judgment of God. They are as eager to catch up and proclaim upon the
+house-top the deficiencies of their brethren, as the self-righteous
+moralist, who prides himself on making no profession, and yet being as
+consistent as those that do. If such persons do not rejoice in iniquity,
+it is nevertheless "sweet in their mouth," and they "drink it in like
+water." Their plea is, that they do not speak of it with pleasure, but
+with grief bear their testimony against it. But grief is a very
+different passion from that which swells in their bosoms. Grief is
+solitary and silent. "He sitteth alone and keepeth silence." Who ever
+heard 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, till
+he begins to proclaim his grief at the delinquencies of his Christian
+brethren. And the harsh and bitter spirit, which palms itself on the
+conscience as a testimony against sin, is but an exhibition of
+impenitent pride. It bears not the most distant semblance of Christian
+humility and fidelity. "Brethren," says the apostle, "if a man be
+overtaken in a fault, restore such an one in the spirit of meekness;
+_considering thyself, lest thou also be tempted._" But, from the
+fault-finding and censorious spirit of some people, one would suppose it
+never came into their minds to consider whether it might not be possible
+for them to fall into the same condemnation; although an examination of
+the lamentable falls that have taken place might show a fearful list of
+delinquents from this class of persons. David, while in his fallen
+state, pronounced sentence of death upon the man in Nathan's parable,
+whose crime was but a faint shadow of his own. The Scribes and Pharisees
+were indignant at the wretched woman who had been taken in sin; yet they
+afterwards, by their own conduct, confessed themselves guilty of the
+same crime. Judas was one of your censorious fault-finders. He was the
+one that found fault with the tender-hearted Mary, for her affectionate
+tribute of respect to the Lord of Life, before his passion. He thought
+it a great waste to pour such costly ointment on the feet of Jesus; and
+that it would have been much better to have sold it and given the money
+to the poor. He was very compassionate to the poor, and a great enemy of
+extravagance; but a little while afterwards, he sold his Lord for thirty
+pieces of silver. So, in every age, if you examine into the character of
+apostates, you will find that they have been noted for their severity
+against the sins of others; and particularly in making conscience of
+things indifferent, and pronouncing harsh judgment against those who
+refuse to conform to their views. Especially will such persons be
+grieved with their brethren on account of their dress, or style of
+living, or their manner of wearing the hair; or some such matter that
+does not reach the heart. I was once acquainted with a woman, who
+(except in her own family and among her neighbors) had the reputation of
+being _very devotedly pious_, who went to her pastor, (an aged and
+venerable man,) greatly grieved because he was in the habit of combing
+his hair upwards, so as to cover his baldness. She was afraid it was
+pride. She was a great talker, and often had difficulties with her
+brethren and sisters in the church; for she thought it her duty to
+exercise a watchful care over them. Whether she was self-deceived, or
+hypocritical, I cannot say; but she used to shed tears freely in her
+religious conversations. She, however, as I have since learned, after
+maintaining her standing in the church for many years, apostatized and
+became 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 he
+was digged," and remembers that he now stands by virtue of the same
+grace that took his feet out of the "horrible pit and miry clay," will
+be the last person to vaunt over the fallen condition of his
+fellow-creatures. He will look upon them with an eye of tender
+compassion; and his rebukes will be administered in a meek, subdued, and
+humble spirit, remembering the injunction of Paul, "Let him that
+thinketh he standeth take heed lest he fall." But the spirit of which I
+have been speaking is not only _carnal_, but _devilish_. The devil is
+the _accuser of the brethren._
+
+But charity not only rejoiceth not in iniquity, but, _positively_,
+rejoiceth in the truth--is glad of the success of the gospel, and
+rejoices in the manifestation of the grace of God, by the exhibition of
+the fruits of his Spirit in the character and conduct of his people.
+Hence, it will lead us to look at the bright side of men's characters;
+and if they give any evidence of piety, to rejoice in it, and glorify
+God for the manifestation of his grace in them, while we overlook, or
+behold with tenderness and compassion, their imperfections. And this
+accords with the feelings of the humble Christian. He thinks so little
+of himself, and feels such a sense of his own imperfections, that he
+quickly discerns the least evidence of Christian character in others;
+and he sees so much to be overlooked in himself, that he is rather
+inclined to the extreme of credulity, in judging the characters of
+others. He is ready, with Paul, to esteem himself "less than the least
+of all saints;" and where he sees any evidence of piety in others, he
+can overlook many deficiencies.
+
+I am persuaded, that in few things we are more deficient than in the
+exercise of joy and gratitude for the grace of God manifested in his
+children. There are few of the epistles of Paul which do not commence
+with an expression of joy and thanksgiving for the piety of those to
+whom he was writing. I have been surprised, on looking over them, to
+find these expressions so full and so frequent. They are too numerous to
+be 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, he
+says, "I thank my God always on your behalf, for the grace of God which
+is given you by Jesus Christ." But who among us is ever heard thanking
+God for the piety of his brethren? On the contrary, how many of the
+prayers that are offered up in our social meetings resemble the errands
+of a churlish man, who never visits his neighbor's house without
+entering some complaint against his children! Yet, we are under greater
+obligations for the least exhibition of gracious fruits in the lives of
+his people, than for the daily bounties of his providence, inasmuch as
+the 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 of
+the last, we have had the _negative_ character of Charity. We now come
+to its _positive_ manifestations, which have, however, to a
+considerable extent, been anticipated in the previous consideration of
+the subject.
+
+1. Charity _beareth all things_; or, as it may be rendered, _covereth
+all things_. This seems to be more agreeable to the context; for
+otherwise it would mean the same as _endureth all things_, in the latter
+clause of the verse, and thus make a tautology; while it leaves a
+deficiency in the description, indicated by the passage in Peter,
+"Charity shall cover the multitude of sins." "Charity will draw a vail
+over the faults of others, so far as is consistent with duty." What
+trait of character can be more amiable and lovely? It is the genuine
+spirit of the gospel, which requires us to "do unto others as we would
+they should do to us." And who would like to have his faults made the
+subject of common conversation among his acquaintances? If no one would
+like 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 of
+individuals, it is not the less so to speak of the faults of masses of
+men, as of the clergy or of the church. The injustice is the more
+aggravated, because it is condemning by wholesale. A member of the
+church of Christ, who speaks much of its corruptions, is guilty of the
+anomalous conduct of _speaking evil of himself_; for the members of
+Christ's body are _all one in him_. It may sometimes be our duty to
+speak of the faults of others; but, where charity reigns in the heart,
+this will be done only in cases of unavoidable necessity, and then with
+great pain and sacrifice of feeling. The benevolent heart feels for the
+woes of others, and even compassionates their weakness and wickedness.
+It will desire, therefore, as much as possible, to hide them from the
+public gaze, unless the good of others should require their exposure;
+and even then, will not do it with wanton feelings. But these remarks
+apply with much greater force to the practice of Christians speaking of
+one another's faults. Where is the heart that would not revolt at the
+idea of brothers and sisters scanning each other's faults, in the ears
+of strangers? Yet the relation of God's children is far more endearing
+than the ties of consanguinity.
+
+2. Charity _believeth all things, hopeth all things_. This is the
+opposite of jealousy and suspicion. It is a readiness to believe
+everything in favor of others; and even when appearances are very strong
+against them, still to hope for the best. This disposition will lead us
+to look at the characters of others in their most favorable light; to
+give full weight to every good quality, and full credit for every
+praiseworthy action; while every palliating circumstance is viewed in
+connection with deficiencies and misconduct. Charity will never
+attribute an action to improper motives or a bad design, when it can
+account for it in any other way; and, especially, it will not be quick
+to charge hypocrisy and insincerity upon those who seem to be acting
+correctly. It will give credit to the professions of others, unless
+obviously contradicted by their conduct. It does not, indeed, forbid
+prudence and caution--"The simple believeth every word; but the prudent
+man looketh well to his going"--but it is accustomed to repose
+confidence in others, and it will not be continually watching for evil.
+
+A charitable spirit is opposed to the prevailing disposition for
+discussing private character. It will not willingly listen to criticisms
+upon the characters of others, nor the detail of their errors and
+imperfections; and it will turn away with disgust and horror from petty
+scandal and evil-speaking, as offensive to benevolent feeling. It is a
+kind of _moral sense_, which recoils from detraction and backbiting.
+
+3. Charity _endureth all things_. This is nearly synonymous with
+long-suffering; and yet it is a more extensive expression. It will
+endure with patience, and suffer without anger or bitterness of feeling,
+everything in social life which is calculated to try our tempers, and
+exhaust our patience. It is not testy, and impatient at the least
+opposition, or the 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 our
+Saviour, and the second table of the law, to all our intercourse with
+our fellow-men, diffusing around us a spirit of kindness and benevolent
+feeling. It comprehends all that is candid and generous, bland and
+gentle, amiable and kind, in the human character, regenerated by the
+grace of God. It is opposed to all that is uncandid and disingenuous,
+coarse and harsh, unkind, severe, and bitter, in the disposition of
+fallen humanity. It is the bond, which holds society together, the charm
+which sweetens social intercourse, and the UNIVERSAL PANACEA, which, if
+it cannot cure, will at least mitigate, all the diseases of the social
+state. That you may possess it in its highest earthly perfection, is the
+sincere 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, and
+enumerated some of the fruits of the Spirit. I revert to the same
+subject again, for the purpose of showing the importance of cultivating
+the several Christian graces in due proportion, so as to attain to a
+uniform consistency of character.
+
+Nothing delights the senses like harmony. The eye rests with pleasure on
+the edifice which is complete in all its parts, according to the laws of
+architecture; and the sensation of delight is still more exquisite, on
+viewing the harmonious combination of colors, as exhibited in the
+rainbow, or the flowers of the field. The ear, also, is ravished with
+the harmony of musical sounds, and the palate is delighted with savory
+dishes. But take away the cornice, or remove a column from the house, or
+abstract one of the colors of the rainbow, and the eye is offended;
+remove from the scale one of the musical sounds, and give undue
+prominence to another, and harmony will become discord; and what could
+be more insipid than a savory dish without salt?
+
+So it is with the Christian character. Its beauty and loveliness depend
+on the harmonious culture of all the Christian graces. If one is
+deficient, and another too prominent, the idea of deformity strikes the
+mind with painful sensations, somewhat similar to those produced by
+harsh, discordant musical sounds, or by the disproportionate exhibition
+of colors.
+
+It was, probably, with an eye to this, that the apostle gave the
+exhortation above quoted. He was exhorting to growth in grace; and he
+would have the new man grow up with symmetrical proportions, so as to
+form the "stature of a perfect man in Christ Jesus," not having all the
+energies concentrated in one member, but having the body complete in all
+its parts, giving a due proportion of comeliness, activity, and strength
+to each. Thus, he says, _Add to your faith virtue_. By faith, I suppose
+we are to understand the elementary principle of the Christian
+character, as exhibited in regeneration; or the act which takes hold of
+Christ. But we are not to rest in this. We are to add _virtue_, or
+strength and courage, to carry out our new principle of action. But this
+is not all that is needed. We may be full of courage and zeal; yet, if
+we are ignorant of truth and duty, we shall make sad work of it, running
+headlong, first into this extravagance, and then into that, disturbing
+the plans of others, and defeating our own, by a rash and heedless
+course of conduct.
+
+Young Christians are in danger of making religion consist too
+exclusively in emotion, which leads them to undervalue knowledge. But
+while emotion is inseparable from spiritual religion, knowledge is no
+less essential to intelligent emotion. Ignorance is not the mother of
+devotion; and though a person may be sincerely and truly pious, with
+only the knowledge of a few simple principles, yet, without a thorough
+and comprehensive knowledge of religious truth, the Christian character
+will be weak and unstable, easily led astray, and carried about by every
+wind of doctrine. Knowledge is also essential to a high degree of
+usefulness. It expands and invigorates the mind, and enables us, with
+divine aid, to devise and execute plans of usefulness, with prudence and
+energy.
+
+But knowledge alone is not sufficient; nor even knowledge added to
+faith. Temperance must be added, as a regulator, both of soul and body.
+All our appetites and passions, desires and emotions, must be brought
+within the bounds of moderation. And to temperance must be added
+patience, that we may be enabled to endure the trials of this life, and
+not to faint under the chastening hand of our heavenly Father. As it is
+through much tribulation that we are to enter into the kingdom of
+heaven, we have need of patience, both for our own comfort, and for the
+honor of religion. Indeed, no grace is more needful, in the ordinary
+affairs of life. It is the little, every-day occurrences that try the
+Christian character: and it is in regard to these that patience works
+experience. Many of these things are more difficult to be borne than the
+greater trials of life, because the hand of God is less strikingly
+visible in them. But patience enables us to endure those things which
+cross the temper, with a calm, unruffled spirit; to encounter
+contradictions, little vexations, and disappointments, without fretting,
+or repining; and saves us from sinking under severe and protracted
+afflictions.
+
+To patience must be added godliness, "which is profitable unto all
+things, having promise of the life that now is, and of that which is to
+come." To be _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 to
+have the same mind in us that was in Christ Jesus. This is the fruit of
+that patience which works experience, and results in hope, which maketh
+not ashamed.
+
+To godliness must be added brotherly kindness; which is but acting out
+the state of heart expressed by _godliness_, which indicates a partaking
+of divine benevolence.
+
+Then comes the crowning grace of CHARITY, "which is the bond of
+perfectness," comprehending the whole circle of the social virtues.
+
+Where all these qualities exist, in due proportion, they will form a
+lovely character, harmonious and beautiful as the seven colors of the
+rainbow; 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 devotional
+feeling, or sympathy, or the promotion of some favorite scheme of
+benevolence, you will find an exhibition of character as unlovely and
+repulsive as though the seven colors of the rainbow should concentrate
+in one, of livid hue, or pale blue, or sombre gray; as disagreeable as
+though the sweet melody of a harmonious choir were changed into a dull,
+monotonous bass; and as unsavory as a dish of meats seasoned only with
+bitter herbs.
+
+This disproportionate development of Christian character is more
+frequently seen in young converts: especially such as have not received
+a thorough Christian education, and are, consequently, deficient in
+religious knowledge. They find themselves in a new world, and become so
+much absorbed in the contemplation of the new objects that present
+themselves to their admiring gaze, that they seem almost to forget that
+they have any other duties to perform than those which consist in
+devotional exercises. If these are interrupted, they will fret and worry
+their minds, and wish for some employment entirely of a religious
+nature. They wonder how it is possible for Christians to be _so cold_,
+as to pursue their worldly employments as diligently as they do who take
+this world for their portion; and often you will hear them breaking out
+in expressions of great severity against older Christians, because they
+do not sympathize with them in these feelings. Their daily employments
+become irksome; and they are tempted even to neglect the interests of
+their employers, with the plea, that the service of God has the first
+claim upon them. But they forget that the service of God consists in the
+faithful performance of every social and relative duty, "_as unto the
+Lord, and not to men_," as well as the more direct devotional exercises;
+and that the one is as essential to the Christian character as the
+other. The Bible requires us to be "diligent in business," as well as
+"fervent in spirit;" and the religion of the Bible makes us better in
+all the relations of this life, as well as in our relations with God.
+
+Young Christians are also prone to undervalue _little things_. The
+greater things of religion take such strong possession of their souls,
+that they overlook many minor things of essential importance. In seasons
+of special religious awakening, this mistake is very common; in
+consequence of which, many important interests suffer, and the
+derangement which follows, makes an unfavorable impression as to the
+influence of revivals. The spirit of the Christian religion requires
+that every duty should be discharged in its proper time. The beauty of
+the Christian character greatly depends on its symmetrical proportions.
+A person may be very zealous in some things, and yet quite defective in
+his Christian character. And the probability is, that he has no more
+religion than shows itself in its consistent proportions. The new energy
+imparted by the regenerating grace of God may unite itself with the
+strong points of his character, and produce a very prominent
+development; while, in regard to those traits of character which are
+naturally weak, in his constitutional temperament, grace may be scarcely
+perceptible. For instance, a person who is naturally bold and resolute,
+will be remarkable, when converted, for his _moral courage_; while,
+perhaps, he may be very deficient in _meekness_. And the one who is
+naturally weak and irresolute, will perhaps be remarkable for the mild
+virtues, but very deficient in strength and energy of character. Now,
+the error lies in cultivating almost exclusively those Christian graces
+which fall in with our prominent traits of character. We should rather
+bend our energies, by the grace of God, chiefly to the development of
+those points of character which are naturally weak, while we discipline,
+repress, and bring under control, those which are too prominent. This
+will prevent deformity, and develop a uniform consistency of character.
+
+There is, perhaps, a peculiar tendency to this _one-sided_ religion in
+this age of excitement and activity; and the young convert, whose
+Christian character is not matured, is peculiarly liable to fall into
+this error. The mind becomes absorbed with one object. The more
+exclusively this object is contemplated, the more its importance is
+magnified. It becomes, to his mind, the _main thing_. It is identified
+with his ideas of religion. He makes it a _test of piety_. Then he is
+prepared to regard and treat all who do not come up to his views on this
+point as destitute of true religion; though they may exhibit a
+consistency of character, in other respects, to which he is a stranger.
+This leads to denunciation, alienation of feeling, bitterness, and
+strife. But one of God's commands is as dear to him as another; and we
+cannot excuse ourselves before him, for disobeying one, on the ground
+that we practise another. The perfection of Christian character consists
+in the harmonious development of the Christian graces. This is what I
+understand by the "stature of a perfect man in Christ Jesus;" a man who
+has no deformity; who is complete in all his members and all his
+faculties. That you may attain to this, is the sincere prayer of
+
+ Your affectionate Brother.
+
+
+
+
+LETTER XVIII.
+
+_Marriage._
+
+ "Marriage is honorable in all."--HEB. 13:4.
+
+
+MY DEAR SISTER,
+
+Some young persons indulge a fastidiousness of feeling, in relation to
+the subject of marriage, as though it were indelicate to speak of it.
+Others make it the principal subject of their thoughts and conversation;
+yet they seem to think it must never be mentioned but in jest. But both
+these extremes should be avoided. Marriage is an ordinance of God, and
+therefore a proper subject of thought and discussion, with reference to
+personal duty. But it is a matter of great importance, having a direct
+hearing upon the glory of God, and the happiness of individuals. It
+should, therefore, never be approached with levity. But, as it requires
+no more attention than what is necessary in order to understand present
+duty, it would be foolish to make it a subject of constant thought, and
+silly to make it a common topic of conversation. It is a matter which
+should be weighed deliberately and seriously by every young person. In
+reference to the main subject, two things should be considered:
+
+I. _Marriage is desirable._ It was ordained by the Lord, at the
+creation, as suited to the state of man as a social being, and necessary
+to the design for which he was created. Whoever, therefore, wilfully
+neglects it, contravenes the order of nature, and must consequently
+expect a diminution of those enjoyments which arise from the social
+state. There is a sweetness and comfort in the bosom of one's own
+family, which can be enjoyed nowhere else. In early life, this is
+supplied by our youthful companions, who feel in unison with us. But, as
+a person who remains single advances in life, the friends of his youth
+form new attachments, in which he is incapable of participating. Their
+feelings undergo a change, of which he knows nothing. He is gradually
+left alone. No heart beats in unison with his own. His social feelings
+wither for want of an object. As he feels not in unison with those
+around him, his habits also become peculiar, and perhaps repulsive; so
+that his company is not desired: hence arises the whimsical attachment
+of such persons to domestic animals, or to other objects which can be
+enjoyed in solitude. As the dreary winter of age advances, the solitude
+of his condition becomes still more chilling. Nothing but that sweet
+resignation to the will of God which religion gives, under all
+circumstances, can render such a situation tolerable. But religion does
+not annihilate the social affections. It only regulates them. It is
+evident, then, that by a lawful and proper exercise of these affections,
+both our happiness and usefulness may be greatly increased.
+
+II. _On the other hand, do not consider marriage as absolutely essential
+to happiness._ Although it is an ordinance of God, yet he has not
+absolutely enjoined it upon all. You _may_, therefore, be in the way of
+duty while neglecting it. And the apostle Paul hints that there may be,
+with those who enter into this state, a greater tendency of the heart
+towards earthly objects. There is also an increase of care. "The
+unmarried woman careth for the things of the Lord, that she may be holy
+both in body and spirit; but she that is married, careth for the things
+of the world, how she may please her husband." But much more has been
+made of this than the apostle intended. It has been greatly abused and
+perverted by the church of Rome. It must be observed that, in the same
+chapter, he advises that "every man have his own wife, and every woman
+have her own husband." And, whatever may be our condition in life, if
+we seek it with earnestness and perseverance, in the way of duty, God
+will give us grace sufficient for the day. But he says, though it is no
+sin to marry, nevertheless, "such shall have trouble in the flesh." It
+is undoubtedly true, that the enjoyments of conjugal life have their
+corresponding difficulties and trials; and if these are enhanced by an
+unhappy connection, the situation is insufferable. For this reason I
+would have you avoid the conclusion that marriage is indispensable to
+happiness. Single life is certainly to be preferred to a connection with
+a person who will diminish, instead of increasing, your happiness.
+However, the remark of the apostle, "such shall have trouble in the
+flesh," doubtless had reference chiefly to the peculiar troubles of the
+times, when Christians were exposed to persecution, the loss of goods,
+and even of life itself, for Christ's sake; the trials of which would
+be much greater in married than in single life.
+
+Having these two principles fixed in your mind, you will be prepared
+calmly to consider what qualifications are requisite in a companion for
+life. These I shall divide into two classes: 1. Those which are
+_indispensable_. 2. Those which are _desirable_. Of the first class, I
+see none which can be dispensed with, without so marring the character
+of a man as to render him an unfit associate for an intelligent
+Christian lady. But, although the latter are very important, yet,
+without possessing all of them, a person may be an agreeable companion
+and a man of real worth.
+
+
+FIRST CLASS.
+
+1. _The first requisite in a companion for life is piety._ I know not
+how a Christian can form so intimate a connection as this with one who
+is living in rebellion against God. You profess to love Jesus above
+every other object; and to forsake all, that you may follow him. How,
+then, could you unite your interest with one who continually rejects and
+abuses the object of your soul's delight? Indeed, I am at a loss to
+understand how a union can be formed between the carnal and the renewed
+heart. They are in direct opposition to each other. The one overflows
+with love to God; the other is at enmity against him. How, then, can
+there be any congeniality of feeling? Can fire unite with water? A
+desire to form such a union must be a dark mark against any one's
+Christian character. The Scriptures are very clear and decided on this
+point. The intermarrying of the righteous with the wicked was the
+principal cause of the general corruption of the inhabitants of the old
+world, which provoked God to destroy them with the flood. Abraham, the
+father of the faithful, was careful that Isaac, the son of promise,
+should not take a wife from among the heathen. The same precaution was
+taken by Isaac and Rebecca, in relation to Jacob. The children of Israel
+were also expressly forbidden to make marriages with the heathen, lest
+they should be turned away from the Lord, to the worship of idols. And
+we see a mournful example of the influence of such unholy connections in
+the case of Solomon. Although he had been so zealous in the service of
+the Lord as to build him a temple--although he had even been inspired to
+write portions of the Holy Scriptures--yet his strange wives turned away
+his heart, and persuaded him to worship idols. Although we are now under
+a different dispensation, yet _principles_ remain the same. The union of
+a heathen and a Jew was, as to its effect on a pious mind, substantially
+the same as the union of a believer and an unbeliever; and the former
+would be no more likely to be drawn away from God by it than the latter.
+Hence we find the same principle recognized in the New Testament. The
+apostle Paul, speaking of the woman, says, "If her husband be dead, she
+is at liberty to be married to whom she will, only in the Lord." The
+phrase _in the Lord_, denotes being a true Christian; as will appear
+from other passages where the same form of expression is used. "If any
+man 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 marry
+an unbeliever. The same doctrine is also taught by the same apostle in
+another place. "Be not ye, therefore, unequally yoked with unbelievers."
+In this passage the apostle lays down a general principle; which applies
+to all intimate associations with unbelievers. And what connection could
+be more intimate than this? I conclude, therefore, that it is contrary
+both to reason and Scripture for a Christian to marry an impenitent
+sinner. And, in this respect, look not only for an outward profession,
+but for evidence of deep-toned and devoted piety. The are many
+professors of religion who show very few signs of spiritual life. And
+there are doubtless many that make loud professions of religious
+experience, who know nothing of the power of godliness. Look for a
+person who makes religion the chief concern of his life; who is
+determined to live for God, and not for himself. Make this the test.
+Worldly-minded professors of religion are worse associates than those
+who make no profession. They exert a more withering influence upon the
+soul.
+
+2. _Another indispensable requisite is an_ AMIABLE DISPOSITION. Whatever
+good qualities a man may possess, if he is selfish, morose, sour,
+peevish, fretful, jealous, or passionate, he will make an uncomfortable
+companion. Grace may do much towards subduing these unholy tempers; yet,
+if they were fostered in the heart in childhood, and suffered to grow up
+to maturity before grace began to work, they will often break out in the
+family circle. However, you will find it exceedingly difficult to judge
+in this matter. The only direction I can give on this subject is, that,
+if you discover the exercise of any unhallowed passions in a man, with
+the opportunity you will have of observation, you may consider it
+conclusive evidence of a disposition which would render you miserable.
+
+3. _The person of your choice must possess a_ WELL-CULTIVATED MIND. In
+order to produce a community of feeling, and maintain a growing
+interest in each other's society, both parties must possess minds well
+stored with useful knowledge, and capable of continued expansion. We may
+love an ignorant person for his piety; but we cannot long enjoy his
+society, as a constant companion, unless that piety is mingled with
+intelligence. To secure your esteem, as well as your affections, he must
+be capable of intelligent conversation on all subjects of general
+interest.
+
+4. _His sentiments and feelings on general subjects must be_ CONGENIAL
+_with your own._ This is a very important matter. Persons of great
+worth, whose views and feelings, in relation to the common concerns of
+life are opposite, may render each other very unhappy. Particularly, if
+you possess a refined sensibility yourself, you must look for delicacy
+of feeling in a companion. A very worthy man may render you unhappy, by
+an habitual disregard of your feelings. And there are many persons who
+seem to be utterly insensible to the tender emotions of refined
+delicacy. A man who would subject you to continual mortification by his
+coarseness and vulgarity, would be incapable of sympathizing with you in
+all the varied trials of life. There is no need of your being deceived
+on this point. If you have much delicacy of feeling yourself, you can
+easily discover the want of it in others. If you have not, it will not
+be necessary in a companion.
+
+5. _Another requisite is_ ENERGY OF CHARACTER. Most people think some
+worldly prospects are indispensably necessary. But a man of energy can,
+by the blessing of God, make his way through this world, and support a
+family, in this land of plenty, by his own industry, in some lawful
+calling. And you may be certain of the blessing of God, if you obey and
+trust him. A profession or calling, pursued with energy, is therefore
+all the estate you need require. But do not trust yourself with a man
+who is inefficient in all his undertakings. This would be leaning upon a
+broken staff.
+
+6. _The person of your choice must be_ NEARLY OF YOUR OWN AGE. Should
+he be younger than yourself you will be tempted to look upon him as an
+inferior; and old age will overtake you first. I should suppose the idea
+of marrying a man advanced in years would be sufficiently revolting to
+the feelings of a young female to deter her from it. Yet such things
+often happen. But I consider it as contravening the order of nature, and
+therefore improper. In such case, you will be called upon rather to
+perform the office of a daughter and nurse, than a wife.
+
+
+SECOND CLASS.
+
+1. _It is desirable that the man with whom you form a connection for
+life should possess a_ SOUND BODY. A man of vigorous constitution will
+be more capable of struggling with the difficulties and trials of this
+world, than one who is weak in body. Yet, such an erroneous system has
+been pursued, in the education of the generation just now coming upon
+the stage of action, that the health of very few sedentary persons
+remains unimpaired. It would, therefore, be cruel selfishness to refuse
+to form a connection of this kind, on this ground alone, provided they
+have no settled disease upon them. A person of feeble constitution
+requires the comfort and assistance of a companion, more than one in
+vigorous health. But, it certainly would not be your duty to throw
+yourself away upon a person already under the influence of an incurable
+disease.
+
+2. REFINEMENT OF MANNERS _is a very desirable quality in a companion for
+life._ This renders a person's society more agreeable and pleasant, and
+may be the means of increasing his usefulness. Yet it will not answer to
+make it a test of character; for it is often the case, that men of the
+brightest talents, and of extensive education, who are in every other
+respect amiable and worthy, have neglected the cultivation of their
+manners; while there are very many, destitute alike of talent and
+education, who seem to be adepts in the art of politeness. However,
+this may be cultivated. A person of good sense, who appreciates its
+importance, may soon acquire a courteous and pleasing address, by
+mingling with refined society.
+
+3. A SOUND JUDGMENT is also very necessary, to enable a man to direct
+the common affairs of life. However, this may also be cultivated by
+experience, and therefore cannot be called indispensable.
+
+4. PRUDENCE _is very desirable._ The rashest youth, however, will learn
+prudence by experience. After a few falls, he will look forward before
+he steps that he may foresee and shun the evil that is before him; but,
+if you choose such a one, take care that you do not fall with him, and
+both of you break your necks together.
+
+5. It is a matter of great importance that the person with whom you form
+a connection for life, should belong to the same denomination of
+Christians with yourself. The separation of a family, in their
+attendance upon public worship, is productive of great inconvenience and
+perplexity; and there is serious danger of its giving rise to unpleasant
+feelings, and becoming an occasion of discord. I think it should be a
+very serious objection against any man, that he belongs to a different
+communion from yourself. Yet, I dare not say that I would prefer single
+life to a connection of this kind.
+
+In addition to these, your own good sense and taste will suggest many
+other desirable qualities in a companion for life.
+
+Upon receiving the addresses of a man, your first object should be to
+ascertain whether he possesses those prominent traits of character which
+you consider indispensable. If he lack any one of these, you have no
+further inquiry to make. Inform him openly and ingenuously of your
+decision; but spare his feelings as far as you can consistently with
+Christian sincerity. He is entitled to your gratitude for the preference
+he has manifested for yourself. Therefore, treat him courteously and
+tenderly; yet let him understand that your decision is conclusive and
+final. If he possess only the feelings of a gentleman, this course will
+secure for you his esteem and friendship. But if you are satisfied, with
+respect to these prominent traits of character, next look for those
+qualities which you consider _desirable_, though not _indispensable_. If
+you discover few or none of these, it will be a serious objection
+against him. But you need not expect to find them all combined in any
+one person. If you seek for a perfect character, you will be
+disappointed. In this as well as every other relation of life, you will
+need to exercise forbearance. The best of men are compassed about with
+imperfection and infirmity. Besides, as you are not perfect yourself, it
+would seem like a species of injustice to require perfection in a
+companion.
+
+While deciding these points, keep your feelings entirely under control.
+Suffer them to have no influence upon your judgment. A Christian should
+never be governed by impulse. Many persons have, no doubt, destroyed
+their happiness for life, by suffering their feelings to get the better
+of their judgment. Make the matter a subject of daily prayer. The Lord
+directs all our ways, and we cannot expect to be prospered in anything,
+wherein we neglect to acknowledge him, and seek his direction. But, when
+you have satisfied yourself, in relation to these things, and the person
+whose addresses you are receiving has distinctly avowed his intentions,
+you may remove the restraint from your feelings; which, as well as your
+judgment, have a deep concern in the affair. A happy and prosperous
+union must have for its basis a mutual sentiment of affection, of a
+peculiar kind. If you are satisfied that this sentiment exists on his
+part, you are to inquire whether you can exercise it towards him. For,
+with many persons of great worth, whom we highly esteem, there is often
+wanting a certain undefinable combination of qualities, not improperly
+termed the _soul of character_; which alone seems to call out the
+exercise of that peculiar sentiment of which we are speaking. But I
+seriously charge you never to form a connection which is not based upon
+this principle; and that, for the following reasons:
+
+1. Such depraved creatures as we are, need the aid of the warmest
+affection, to enable us to exercise that mutual forbearance, so
+indispensable to the peace and happiness of the domestic circle.
+
+2. That the marriage covenant should be cemented by a principle of a
+peculiar kind, will appear from the superiority of the soul over the
+body. When two human beings unite their destinies, there must be a union
+of soul, or else such union is but partial. And the union of soul must
+be the foundation of the outward union, and of course precede it.
+
+3. We may infer the same thing from the existence of such a principle in
+the human breast. That it does exist, may be abundantly proved, both by
+Scripture and experience. When Adam first saw Eve, he declared the
+nature of this union, and added, "For this cause shall a man leave his
+father and mother, and cleave unto his wife;" implying that the
+affection between the parties to this connection, should be superior to
+all other human attachments. The frown of God must then rest upon a
+union founded upon any other principle; for by it the order of nature is
+contravened, and therefore the blessings of peace and happiness cannot
+be expected to attend it.
+
+However, love is not a principle which is brought into existence as it
+were by magic. It must always be exercised in view of an object. Do not,
+therefore, hastily decide that you cannot love a man who possesses the
+prominent traits of character necessary to render you happy. However, be
+fully satisfied that such a sentiment of a permanent character, does
+really exist in your own bosom, before you consent to a union.
+
+In your ordinary intercourse with gentlemen, much caution should be
+observed. Always maintain a dignity of character, and never condescend
+to trifle. In your conversation, however, upon general subjects, you
+may exercise the same sociability and freedom which you would with
+ladies; not seeming to be sensible of any difference of sex. Indignantly
+repel any improper liberties; but never decline attentions which are
+considered as belonging to the rules of common politeness, unless there
+should be something in the character of the individual which would
+justify you in wishing wholly to avoid his society. Some men are so
+disagreeable in their attentions, and so obtrusive of their company,
+that they become a great annoyance to ladies. I think the latter
+justifiable in refusing the attentions of such men, till they learn
+better manners. Pay the strictest regard to propriety and delicacy, in
+all your conduct; yet do not maintain such a cold reserve and chilling
+distance, as to produce the impression in the mind of every one you
+meet, that you dislike his society. No gentleman of refined and delicate
+feelings, will intrude his company upon ladies, when he thinks it is not
+desired; and you may create this impression, by carrying the rules of
+propriety to the extreme of reserve. But the contrary extreme, of
+manifesting an excessive fondness for the society of gentlemen, is still
+more to be avoided. By cultivating an acute sense of propriety in all
+things, with a nice discrimination of judgment, you will be able
+generally to direct your conduct aright in these matters.
+
+Never indulge feelings of partiality for any man until he has distinctly
+avowed his own sentiments, and you have deliberately determined the
+several points already mentioned. If you do you may subject yourself to
+much needless disquietude, and perhaps the most unpleasant
+disappointments. And the wounded feeling thus produced, may have an
+injurious effect upon your subsequent character and happiness.
+
+I shall close this letter with a few brief remarks, of a general nature.
+
+1. Do not suffer this subject to occupy a very prominent place in your
+thoughts. To be constantly ruminating upon it, can hardly fail of
+exerting an injurious influence upon your mind, feelings, and
+deportment; and you will be almost certain to betray yourself, in the
+society of gentlemen, and, perhaps, become the subject of merriment, as
+one who is 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 social
+intercourse of young people than the disposition to give the subject of
+matrimonial alliances so prominent a place in their conversation, and to
+make it a matter of jesting and mirth. There are other subjects enough,
+in the wide fields of science, literature, and religion, to occupy the
+social hour, both profitably and pleasantly; and a dignified reserve on
+this subject will protect you from rudeness, which you will be very
+likely to encounter, if you indulge in jesting and raillery in regard to
+it.
+
+3. Do not speak of your own private affairs of this kind, so as to have
+them become the subject of conversation among the circle of your
+acquaintances. It certainly does not add to the esteem of a young lady,
+among sensible people, for her to be heard talking about her beaux.
+Especially is this caution necessary in the case of a matrimonial
+engagement. Remember the old adage:
+
+ "There's many a slip
+ Between the cup and the lip;"
+
+and consider how your feelings would be mortified, if, after making such
+an engagement generally known among your acquaintances, anything should
+occur to break it off. In such case, you will have wounded feeling
+enough to struggle with, without the additional pain of having the
+affair become a neighborhood talk.
+
+4. Do not make an engagement a long time before you expect it to be
+consummated. Such engagements are surrounded with peril. A few years may
+make such changes in the characters and feelings of young persons as to
+destroy the fitness and congeniality of the parties; while, if the union
+had been consummated, they would have assimilated to each other.
+
+In short, let me entreat you to cultivate the most delicate sense of
+propriety in regard to everything having the most distant relation to
+this matter; and let all your feelings, conversation, and conduct, be
+regulated upon the most elevated principles of purity, refinement, and
+religion; but do not carry your delicacy and reserve to the extreme of
+_prudery_, which is an unlovely trait of character, and which adds
+nothing 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 the
+will 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 every
+event, is most precious to the heart of every Christian. It enables him
+to see the hand of God, in directing all his affairs. Hence, the
+exceeding sinfulness of a repining, discontented, and unhappy temper.
+Indeed, it is difficult to reconcile the habitual indulgence of such a
+disposition with the existence of grace in the heart. The very first
+emotion of the new-born soul is _submission to the will of God._ Many
+people lose sight of the hand of God in those little difficulties and
+perplexities, which are of every day occurrence, and look only at second
+causes. And so they often do in more important matters. When they are
+injured or insulted by others, they murmur and complain, and give vent
+to their indignation against the immediate causes of their distress;
+forgetting that these are only the instruments which God employs for the
+trial of their faith or the punishment of their sins. Thus, God
+permitted Satan to try the faith of Job. Thus, he permitted Shimei to
+curse David. But the answer of this godly man is worthy of being
+imitated by all Christians under similar circumstances. "Let him curse,
+because the Lord hath said unto him, curse David." Thus, also, the Lord
+employed the envy of Joseph's brethren, to save the lives of all his
+father's family. "But as for you, ye thought evil against me; but God
+meant it unto good, to bring to pass, as it is this day, to save much
+people alive." The principal reason why the histories of the Bible are
+so much more instructive than other histories is, that the motives of
+men and the secret agency of divine Providence are brought to light.
+Hence, also, the reason why the events recorded in Scripture appear so
+marvellous. If we could see how the hand of God is concerned in all
+things that occur within our observation, they would appear no less
+wonderful.
+
+In this doctrine, we have the strongest possible motive for a hearty and
+cheerful resignation to all the crosses and difficulties, trials and
+afflictions, which come upon us in this life, whatever may be their
+immediate cause. We know that they are directed by our heavenly Father,
+whose "tender mercies are over all his works;" and who "doth not afflict
+willingly, nor grieve the children of men." And, whether we are
+Christians or not, the duty of submission remains the same. When we
+consider the relation which man sustains to God, as a guilty rebel
+against his government, we must see that, whatever may be our earthly
+afflictions, so long as we are out of hell, we are the living monuments
+of his mercy. "Wherefore doth a living man complain, a man for the
+punishment of his sins."
+
+But, if we have evidence that we are the children of God, his promises
+furnish the most abundant consolation, in every trial. We are assured
+"that _all things_ work together for good to them that love God." And of
+this we have many examples in the Holy Scriptures, where the darkest
+providences have in the end, to be fraught with the richest blessings.
+It was so in the case of Joseph, already mentioned. We are also taught
+to look upon the afflictions of this life as the faithful corrections of
+a kind and tender Parent. "For whom the Lord loveth, he chasteneth, and
+scourgeth every son whom he receiveth." How consoling the reflection,
+that all our sufferings are designed to mortify and subdue our
+corruptions, to wean us from the world, and lead us to a more humble and
+constant sense of our dependence upon God. Besides, the people of God
+have the most comforting assurances of his presence, in affliction, if
+they will but trust in him. "_In all thy ways acknowledge him_, and he
+shall direct thy steps." "Cast thy burden upon the Lord, and he shall
+sustain thee: _he shall never suffer the righteous to be moved._" "God
+is our refuge and strength, _a very present help in trouble_: therefore
+will not we fear, though the earth be removed, and though the mountains
+be carried into the midst of the sea; though the waters thereof roar and
+be troubled, though the mountains shake with the swelling thereof."
+"_The steps of a good man are ordered_ by the Lord; and he delighteth in
+his way. Though he fall, he shall not be utterly cast down; for the Lord
+upholdeth him with his hand." O, how ungrateful for a child of God to
+repine at the dealings of such a tender and faithful parent! O, the
+ingratitude of unbelief! Who can accuse the Lord of unfaithfulness to
+the least of his promises? Why, then, should we refuse to trust him,
+when the assurances of his watchful care and love are so full, and so
+abundant?
+
+We have not only strong ground of confidence in the Lord, under the
+pressure of afflictions in general, but we are particularly directed to
+look to him for the supply of all our temporal wants. If we have
+evidence that we are living members of the body of Christ, growing in
+grace and the knowledge of him, we have the most direct and positive
+assurances that all things needful for this life shall be supplied. Our
+Saviour, after showing the folly of manifesting an anxious concern
+about the supply of our temporal wants, since the Lord is so careful in
+feeding the fowls of the air, and clothing the lilies and the grass of
+the field, says,--"But seek ye first the kingdom of God, and his
+righteousness, and all these things shall be added unto you." By this,
+however, we are not to understand that the Lord will give us every
+earthly blessing which we _desire_. We are so short-sighted as often to
+wish for things which would prove positively injurious to us. But we are
+to understand that he will give us all that he sees best for us. And
+surely we ought to be satisfied with this; for he who sees the end from
+the beginning must know much better than we what is for our good. The
+Scriptures abound with similar promises. "O fear the Lord, ye his
+saints; for _there is no want_ to them that fear him. The young lions do
+lack 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 be
+fed_. I have been young and now am old; yet have I not seen the
+righteous forsaken, nor his seed begging bread." "_No good thing will he
+withhold_ from them that walk uprightly." "But my God shall _supply all
+your need_, according to his riches in glory by Christ Jesus."
+"Godliness is profitable unto all things, having promise of the _life
+that now is_, and of that which is to come." It must, then, be a sinful
+distrust of the word of God, to indulge in anxious fears about the
+supply of our necessities. If we believed these promises, in their full
+extent, we should always rest in them, and never indulge an anxious
+thought about the things of this life. This, God requires of us. "And
+seek not ye what ye shall eat, or what ye shall drink, _neither be ye of
+doubtful_ mind." "Therefore take no thought, saying, What shall we eat?
+or what shall we drink? or wherewithal shall we be clothed?" "Be careful
+for nothing." And nothing can be more reasonable than this requirement,
+when he has given us such full and repeated assurances that he will
+supply all our wants. The silver and the gold, and the cattle upon a
+thousand hills, belong to our heavenly Father. When, therefore, he sees
+that we need any earthly blessing, he can easily order the means by
+which it shall be brought to us.
+
+From the precious truths and promises which we have been considering, we
+infer the _duty of contentment_ in every situation of life. If God
+directs all our ways, and has promised to give us just what he sees we
+need, we surely ought to rest satisfied with what we have; for we know
+it is just what the Lord, in his infinite wisdom, and unbounded
+goodness, sees fit to give us. But the apostle Paul enforces this duty
+with direct precepts. "But godliness _with contentment_, is great gain."
+"Having food and raiment, let us be therewith _content_." "_Be content
+with such things as ye have_; for he hath said, I will never leave thee,
+nor forsake thee." Here he gives the promise of God, as a reason for
+contentment. It is, then, evidently the duty of every Christian to
+maintain a contented and cheerful spirit, under all circumstances. This,
+however, does not forbid the use of all lawful and proper means to
+improve our condition. But the means must be used with entire submission
+to the will of God. The child of God should cast all his care and burden
+upon him; and when he has made all suitable efforts to accomplish what
+he considers a good object, he must commit the whole to the Lord, with a
+perfect willingness that his will should be done, even to the utter
+disappointment 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, no
+argument is necessary to show that self-examination is a duty. But if
+the word of God had been silent upon the subject, the importance of
+self-knowledge would have been a sufficient motive for searching into
+the secret springs of action which influence our conduct. A person
+ignorant of his own heart, is like a merchant, who knows not the state
+of his accounts, while every day liable to become a bankrupt; or, like
+the crew of a leaky vessel, who are insensible to their danger. The
+professed follower of Christ, who knows not whether he is a true or
+false disciple, is in a condition no less dangerous. And, as the heart
+is deceitful _above all things_, it becomes a matter of the utmost
+importance that we should _certainly know_ that we are the children of
+God. Although we may be Christians, without the assurance of our
+adoption, yet we are taught in the Holy Scriptures, that such assurance
+is attainable. Job, in the midst of his affliction, experienced its
+comforting support. "I _know_," says he, "that my Redeemer liveth."
+David says with confidence, "I _shall_ be satisfied, when I awake with
+thy likeness." Paul also expresses the same assurance. "I _know_ whom I
+have believed, and am persuaded that he is able to keep that which I
+have committed unto him against that day." All Christians are taught to
+expect 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 of
+hope_, unto the end." "Let us draw near with a true heart, in _full
+assurance of faith_." "Beloved, if our heart condemn us not, then have
+we _confidence_ toward God." "He that believeth on the Son of God hath
+the witness in himself." "For ye have not received the spirit of bondage
+again to fear; but ye have received the spirit of adoption, whereby we
+cry, 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 the
+heart may be mingled with remaining corruption, so that we cannot
+clearly distinguish its motions. It might not be for the benefit of a
+person of such low attainments in the divine life, to receive an
+assurance of God's favor, until these corruptions have been so far
+subdued, as to give the principle of grace an ascendency over all the
+faculties of the soul. Hence God has wisely directed that the sure
+evidence of adoption can be possessed only by those who have made such
+eminent progress in holiness, as to be able to discern the fruits of the
+Spirit in their hearts and lives. The _witness of the Spirit_ must not
+be sought in any sudden impulses upon the mind; but in the real work of
+grace in the heart, conforming it to the image of God. Even if God
+should indulge us with such impulses or impressions, they would not be
+certain evidence of our adoption; because Satan can counterfeit the
+brightest experiences of this kind. Hence, we may account for the
+_strong confidence_ which is sometimes expressed by young converts, who
+afterwards fall away. But when the image of God can be seen in our
+hearts and lives, we may be _certain_ that we are his children. That
+this is the true witness of the Spirit, maybe inferred from the passage
+last quoted. When this epistle was written, it was the custom of princes
+to have their names and images stamped upon their seals. These seals,
+when used, would leave the impression of the name and image of their
+owners upon the wax. So, when God sets his seal upon the hearts of his
+children, it leaves an impression of his name and image. The same thing
+may be intended in Revelation, where Jesus promises to give him that
+overcometh "a white stone, and in the stone a _new name_ written." A
+figure somewhat similar is also used in the third chapter of Malachi.
+Speaking of the Messiah, the prophet says, "He shall sit as a refiner
+and purifier of silver." A refiner of silver sits over the fire, with
+his eye steadily fixed upon the precious metal in the crucible, until he
+sees _his own image_ in it, as we see our faces in the glass. So the
+Lord 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 clear
+as to be distinctly discerned by us, then the Spirit of God bears
+witness with our spirits, that we are his children. As _love_ is the
+most prominent and abiding fruit of the Spirit, it may be the medium
+through which the union between God and the soul is seen; and by which
+the child of God is assured of his adoption. A strong and lively
+exercise of a childlike, humble love, may give a clear evidence of the
+soul's relation to God, as his child. "Love is of God, and every one
+that 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 of
+that holy principle in the heart of the believer shows the impression of
+the divine image. "God is love, and he that dwelleth in love, dwelleth
+in God, and God in him." Hence the apostle John says, "We _know_ that we
+have passed from death unto life, because we love the brethren." But, if
+this love is genuine, it will regulate the emotions of the heart, and
+its effects will be visible in the lives of those who possess it. The
+same 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 have
+certain evidence of our adoption into the blessed family, of which Jesus
+is the Elder Brother, all the fruits of the Spirit must have grown up
+to some degree of maturity.
+
+From the foregoing remarks, we see the great importance of
+_self-examination_. We must have an intimate acquaintance with the
+operations of our own minds, to enable us to distinguish between the
+exercise of gracious affections and the selfish workings of our own
+hearts. And, unless we are in the constant habit of diligent inquiry
+into the character of our emotions, and the motives of our actions, this
+will be an exceedingly difficult matter. The Scriptures specify several
+objects for which this inquiry should be instituted:
+
+I. _To discover our sins, that we may come to Christ for pardon, and for
+grace to subdue them._ David prays, "Search me, O God, and know my
+heart; try me, and know my thoughts; and _see if there be any wicked way
+in 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." This
+examination should be a constant work. We should search into the motives
+of every action, and thoroughly examine every religious feeling, to
+know, if possible, whether it comes from the Spirit of God, or whether
+it is a fire of our own kindling. We must be cautious, however, lest, by
+diverting our attention from the truth, to examine the nature of the
+emotions produced by it, we should lose them altogether. This can better
+be determined afterward, by recalling to recollection these emotions,
+and the causes which produced them. If they were called forth by correct
+views of truth, and if they correspond in their nature with the
+descriptions of gracious affections contained in the Bible, we may
+safely conclude them to be genuine.
+
+But, as we are often under the necessity of acting without much
+deliberation; as we are so liable to neglect duty; and as every duty is
+marred by so much imperfection, it is not only proper, but highly
+necessary, that we should have stated seasons for retiring into our
+closets, and calmly and deliberately reviewing our conduct, our
+religious exercises, and the prevailing state of our hearts, and
+comparing them with the Word of God. There are two very important
+reasons why this work should be performed at the close of every day. 1.
+If neglected for a longer period, we may forget both our actions and our
+motives. It will be very difficult for us afterwards to recall them, so
+as to subject them to a thorough examination. 2. There is a great
+propriety in closing up the accounts of every day. "Sufficient unto the
+day is the evil thereof." Every day will bring with it work enough for
+repentance. Again, when we lie down, we may awake in eternity. What then
+will become of those sins which we have laid by for the consideration of
+another day? Let us, then, never give sleep to our eyes till we have
+searched out every sin of the past day, and made fresh application to
+the blood of Christ for pardon. I know this is a very difficult work;
+but, by frequent practice, it will become less so. I have prepared
+several sets of questions, from which you may derive some aid in the
+performance of this duty. By sitting down in your closet, after
+finishing the duties of the day, and seriously and prayerfully engaging
+in this exercise, you may try your conduct and feelings by the rules
+laid down in the Word of God. You may thus bring to remembrance the
+exercises of your heart, as well as your actions; and be reminded of
+neglected duty, and of those great practical truths, which ought ever to
+be kept before your mind. You may bring up your sins, and set them in
+order before you; and discover your easily besetting sins. You may be
+led to exercise penitential sorrow of heart, and be driven anew to the
+cross of Christ for pardon, and for strength to subdue indwelling
+corruption. Whenever you discover that you have exercised any correct
+feeling, or that your conduct has in any respect been conformed to the
+word of God, acknowledge with gratitude his grace in it, and give him
+the glory. Wherein you find you have been deficient, confess your sin
+before God, and apply afresh to the blood of Christ, which "cleanseth
+from all sin." But be cautious that you do not put your feelings of
+regret, your tears and sorrows, in the place of the great 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 of
+conscience, 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 frequently
+repeat anything in the same form, we are in danger of acquiring a
+careless habit, so that it will lose its effect. Sometimes take the ten
+commandments, and examine your actions and motives by them. And, in
+doing this, you will find great help from the explanation of the
+commandments contained in the Assembly's Shorter Catechism. This shows
+their spirituality, and brings them home to the heart. Again, you may
+take some portion of Scripture, which contains precepts for the
+regulation 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 conduct
+and motives with it, and see whether in all things you have manifested
+his spirit.
+
+But do not be satisfied till the exercise, however performed, has taken
+hold of the heart, and led to penitence for sin, and a sense of pardon
+through the blood of Christ, which accompanies true contrition; for "the
+Lord is nigh unto them that are of a broken heart; and saveth such as be
+of a contrite spirit."
+
+I have inserted several sets of questions for every day in the week,
+differing in length, to prevent monotony, and to accommodate those
+occasions when you have more or less time.
+
+
+QUESTIONS FOR SATURDAY EVENING.
+
+How was my heart improved by the last Sabbath? How have I since improved
+the impressions I then received? What vows did I then make? How have I
+performed them? What progress have I made in the divine life? What
+conquests have I made by the grace of God over sin? What temptations
+have I encountered? What victories have I gained? What falls have I
+suffered? What lessons have I learned by them? What improvement have I
+made in divine knowledge? What good have I done? What was my frame of
+mind, on Monday, Tuesday, &c. (specifying and considering each day by
+itself.) What meetings have I attended? How was my heart affected by
+them? What business have I done? Was it all performed to the glory of
+God? Do I now hail the approach of the Sabbath with delight? Or do I
+indulge a secret regret that my worldly schemes should be interrupted by
+this hallowed season of rest?
+
+
+QUESTIONS FOR SABBATH EVENINGS.
+
+Did I yesterday make all needful preparations for the holy Sabbath? What
+was my frame of mind, on retiring to rest, at the close of the week?
+When I awoke, on this holy morning, towards what were my first thoughts
+directed? How did I begin the day? What public or private duties have I
+neglected? What has been my general frame of mind this day? With what
+preparation did I go to the sanctuary? How were my thoughts occupied on
+the way? What were my feelings, on entering the house of God? What was
+my general frame of mind, while there? What my manner? Have I felt any
+sensible delight in the exercises of public worship? With what feelings
+did I join the devotional exercises of singing and prayer? In what
+character did I view the preacher? As whose message did I receive the
+word? For whom did I hear--for myself, or for others? Was the word mixed
+with faith? How much prayer did I mingle with hearing? What evidence
+have I that it was attended by the Holy Spirit to my heart I Did I
+indulge wandering thoughts, in any part of the public services? How
+much progress have I made, in overcoming these heart-wanderings? How
+were my thoughts occupied on my return from public worship? [With what
+preparation did I go to the Sabbath-school? When I went before my class,
+what were my feelings in regard to their souls, and my own
+responsibility? How was my own heart affected with the truths contained
+in the lesson? What direct efforts have I made for their conversion?
+What general efforts to impress their minds with the truth? What prayers
+have I offered in their behalf? What have been my motives for desiring
+their conversion?] How much time have I spent this day in my closet?
+What have been my feelings in prayer? What in reading God's word? What
+in meditation? Have I felt and acknowledged my dependence upon the Holy
+Spirit for every right exercise of heart? What discoveries have I had of
+my own guilt and helplessness, and my need of a Saviour? How has Jesus
+appeared to me? What communion have I enjoyed with God? How have I felt,
+in view of my sins, and of God's goodness to me? What have been my
+feelings, on coming anew to the cross of Christ? Have I, at any time
+this day, indulged vain or worldly thoughts? Have I sought my own ease
+or pleasure? Have I engaged in worldly or unprofitable conversation? Do
+I now feel my soul refreshed, and my strength renewed, for the Christian
+warfare?
+
+
+QUESTIONS TO BE USED IN SELF-EXAMINATION AT THE CLOSE OF EVERY DAY IN
+THE WEEK.
+
+
+I.
+
+_To be used when time is very limited._
+
+With what feelings did I compose myself to sleep last night? How were my
+thoughts employed during the wakeful hours of the night? What were my
+feelings on awaking? How did I begin the day? With what feelings and
+spirit have I engaged in the various devotions of the day? How have I
+enjoyed my hours of leisure? How have I performed the business of the
+day? What has been the spirit of my intercourse with others? What errors
+or what sins have I committed, in thought, word, or deed? What spiritual
+affections have I experienced, and what has been their effect upon me
+since? Have I made any _progress_ in the Christian race?
+
+
+II.
+
+_To be used on ordinary occasions._
+
+With what frame of spirit did I close the last day? Upon what were my
+thoughts occupied during the wakeful hours of the night? What were my
+first emotions, as I awoke this morning? How did I begin the day? What
+communion have I held with God, in secret, this day? For whom have I
+lived? What has been my frame of spirit, while engaged in the
+employments of the day? What tempers have I exercised, in my intercourse
+with others? What temptations have I encountered? What has been the
+result? What conflicts have I had with my own corruptions? What progress
+have I made in subduing them? What trials have I experienced? How have I
+borne them? Have I felt my dependence upon God for everything? Have I
+indulged undue anxiety about the affairs of this world? Have I murmured
+at the dispensations of Providence? Have I indulged self-complacency or
+self-seeking? What views have I had of myself? How did they affect me?
+What discoveries have I made of the divine character? How have I been
+affected by them? Have I felt any longing desires after conformity to
+the divine image? How has my heart been affected with my short-comings
+in obedience and duty? Has this driven me to Christ? Have I found pardon
+and peace in him? What sense of the divine presence have I maintained
+through the day? What spirit of prayer have I exercised this day? What
+has been the burden of my petitions? Why have I desired these things?
+How constant and how strong have been these desires? How often and how
+fervently have I carried them to the throne of grace? How have I felt in
+regard to the interests of Zion, the salvation of souls, and the glory
+of God? How have I felt towards my Christian brethren? Have I spoken
+evil of any, or listened with complacency to evil speaking? Have I
+exercised harshness, or an unforgiving temper, towards any? What have I
+done for the glory of God, or the good of my fellow-creatures? Have I
+watched over my heart, my tongue, and my actions? Have I maintained
+spirituality of mind through the day?
+
+
+III.
+
+_Dr. Doddridge's Questions._
+
+"Did I awake as with God this morning, and rise with a grateful sense of
+his goodness? How were the secret devotions of the morning performed?
+Did I offer my solemn praises, and renew the dedication of myself to
+God, with becoming attention and suitable affections? Did I lay my
+scheme for the business of the day wisely and well? How did I read the
+Scriptures, or any other devotional or practical piece which I
+afterwards found it convenient to review? Did it do my heart good, or
+was it a mere amusement? How have the other stated devotions of the day
+been attended, whether in the family or in public? Have I pursued the
+common business of the day with diligence and spirituality, doing
+everything in season, and with all convenient despatch, and as 'unto the
+Lord?' Col. 3:23. What time have I lost this day, in the morning, or the
+forenoon--in the afternoon, or the evening? (for these divisions will
+assist your recollection;) and what has occasioned the loss of it? With
+what temper, and under what regulations, have the recreations of this
+day been pursued? Have I seen the hand of God in my mercies, health,
+cheerfulness, food, clothing, books, preservation in journeys, success
+of business, conversation, and kindness of friends, &c.? Have I seen it
+in afflictions, and particularly in little things, which had a tendency
+to vex and disquiet me? Have I received my comforts thankfully, and my
+afflictions submissively? How have I guarded against the temptations of
+the day, particularly against this or that temptation, which I foresaw
+in the morning? Have I maintained a dependence on divine influence? Have
+I 'lived by faith on the Son of God,' (Gal. 2:20,) and regarded Christ
+this day as my teacher and governor, my atonement and intercessor, my
+example and guardian, my strength and forerunner? Have I been looking
+forward to death and eternity this day, and considered myself as a
+probationer for heaven, and, through grace, an expectant of it? Have I
+governed my thoughts well, especially in such or such an interval of
+solitude? How was my subject of thought this day chosen, and how was it
+regarded? Have I governed my discourses well, in such and such company?
+Did I say nothing passionate, mischievous, slanderous, imprudent,
+impertinent? Has my heart this day been full of love to God, and to all
+mankind? and have I sought, and found, and improved, opportunities of
+doing and getting good? With what attention and improvement have I read
+the Scriptures this evening? How was self-examination performed the last
+night? and how have I profited this day by any remarks I then made on
+former negligences and mistakes? With what temper did I then lie down
+and compose myself to sleep?"
+
+
+IV.
+
+_To be used when you have more time than usual._
+
+Did I last night compose myself to sleep with a sweet sense of the
+divine presence? Did I meditate upon divine things in the wakeful hours
+of the night? When I awoke this morning, did my heart rise up with
+gratitude to my merciful Preserver? Did I remember that I am indebted
+for life, and health, and every enjoyment, to the sufferings and death
+of my dear Redeemer? Did I renewedly consecrate my spared life to his
+service? And have I lived this day for God, and not for myself? Have I
+denied self, whenever it has come between me and duty? Have I indulged a
+self-seeking spirit? Have I refused to make any personal sacrifice,
+whereby I might glorify God, or do good to others? Has my heart been
+affected with any discoveries of the infinite loveliness of the divine
+perfections? Have I had a view of the exceeding sinfulness of sin, and
+the corruptions of my own heart in particular? Has this driven me from
+resting upon anything in myself, to put my trust alone in Christ? Have I
+felt any longing desires after conformity to the divine image? Have I
+felt any delight in the law of God? Has my heart been grieved to see
+that I fall so far short of keeping it? Has my soul been filled with joy
+and peace in believing in Christ? Have I felt a lively sense of the
+divine presence continually? Have I maintained a cheerful, serene, and
+peaceful temper of heart?
+
+Have I studied the word of God with an earnest desire to know present
+duty? Have I neglected or delayed to perform any duty when it has been
+made known? Have I felt that God was speaking _to me_ through his word?
+Have I sought the aid of the Holy Spirit? Have I read God's word with a
+prayerful spirit? Have I read it with self-application? Have I felt any
+sensible delight while reading it?
+
+Have I spent any time in heavenly meditation? Was this exercise
+performed in a prayerful spirit? Did the truth I was contemplating
+deeply affect my own heart? Have my thoughts been habitually directed
+towards heavenly things?
+
+Have I observed my regular seasons of prayer? Has my frame of spirit
+been, lively, and my thoughts collected, in this exercise? Have I felt
+my dependence upon the Spirit of God? Have I earnestly and sincerely
+desired the things for which I have asked? Have I desired them for the
+glory of God, or for the gratification of myself? Have I _laid hold_ of
+the promises of God? Have I maintained a constant spirit of prayer? Have
+I sent up frequent ejaculations to God? In all my approaches to the
+throne of grace, have I come with a suitable preparation of heart? Has a
+sense of the divine presence filled me with holy awe and reverence? Has
+my heart been drawn out to God with filial affection and humble
+confidence, through Jesus the Mediator? Have I felt my need? Have I
+humbled myself low before 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 of
+Satan? Have I indulged wandering thoughts, during any of the devotional
+exercises of the closet? Have I watched over my fancy, and kept under my
+imagination? or have I suffered it to wander without control?
+
+Have I exercised a proper control over all my appetites, desires, and
+passions? Have I used all diligence to improve my mind, that I might be
+capable of doing more for the glory of God, and the good of my
+fellow-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 I
+employed 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 or
+bodies of others? Have I been modest, unobtrusive, and courteous, in all
+I 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 these
+duties in a spirit of prayer?
+
+Have I glorified God in my dress? Have I been influenced, in this
+respect, by the pride of appearance? Have I wasted any time at the
+toilet?
+
+Have I felt any emotions of love for Christians? Has this love arisen
+from the image of Christ manifest in them; or from their friendship for
+me, and the comfort I have enjoyed in their society? Have I refused to
+make personal sacrifices for their benefit? Have I felt any love for the
+souls of sinners? What has this led me to do for their conversion? Have
+I exercised any feelings of compassion for the needy? What has this led
+me to do for them?
+
+Have I manifested a morose, sour, and jealous disposition towards
+others? Have I been easily provoked? Have I been irritated with the
+slightest offences or crosses of my will? Have I indulged an angry,
+fretful, peevish temper? Have I spoken evil of any, or listened with
+complacency to evil-speaking? Do I now harbor ill-will towards any being
+on earth? In all my intercourse with others, have I manifested a
+softness and mildness of manner, and a kind and tender tone of feeling?
+Or have I indulged in harshness and severity, pride and arrogance? Have
+I exercised forbearance towards the faults of others? Have I from my
+heart forgiven them? Have I esteemed myself better than others? Have I
+felt the secret workings of spiritual pride? Have I engaged in trifling
+and vain conversation, or in any other manner conformed to the spirit of
+the world? Have I maintained Christian sincerity in all things? When in
+company, have I improved every opportunity of giving a profitable
+direction to conversation? Have I improved every opportunity to warn
+impenitent sinners? Have I gone into company, without first visiting my
+closet? 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 reason
+why the Lord does not answer our prayers._ This reason may generally be
+found in ourselves. I know of but two exceptions. One is, when the thing
+we ask is not agreeable to the will of God. The other is, when the Lord
+delays to answer our prayers for the trial of our faith. The obstacles
+which exist in ourselves, to prevent him from granting our requests, are
+generally some of the following:--1. We may be living in the practice of
+some sin, or the neglect of some duty. "If I regard iniquity in my
+heart," says the Psalmist, "the Lord will not hear me." "He that turneth
+away his ear from hearing the law, even his prayer shall be
+abomination." We may weep day and night, on our knees, before God, all
+our lives; yet if we are living in the habitual neglect of duty, or if
+any sin cleaves to us, for which we have not exercised repentance, and
+faith 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 afar
+off_;" "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 humble
+himself shall be exalted." Hence, if our hearts are proud, and we refuse
+to 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, but
+that 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 we
+ask with such motives, we have no right to expect that God will hear our
+prayers. 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 he
+shall receive_ anything of the Lord." "Without faith, it is impossible
+to please God." 5. We may be exercising an unforgiving-temper; and, if
+so, 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 particular
+object without receiving an answer, carefully examine yourself, with
+reference to these points; and wherein you find yourself deficient,
+endeavor, in the strength of Christ, immediately to reform. If your
+circumstances will permit, set apart a day of fasting and prayer for
+this object. And, if the answer is still delayed, repeat the
+examination, until you are certain that you have complied with all the
+conditions of the promises.
+
+III. _Another object of self-examination is, to ascertain the cause of
+afflictions, whether spiritual or temporal._ If the Lord sends distress
+upon us, or hides from us the light of his countenance, he has some good
+reason for it. By reading the book of Haggai, you will discover the
+principles upon which God deals with his people. If, therefore, the work
+of your hands does not prosper, or, if the Lord has withdrawn from you
+his special presence, be sure that something is wrong; it is time for
+you to "consider your ways." In this book the Lord informs the Jews of
+the cause of their poverty and distress. They had not built the house of
+God. He also tells them that the silver and the gold are his; and that
+he will bless them as soon as they do their duty. We are as dependent
+upon God's blessing now as his people were then. If we withhold from him
+what he requires of us for advancing the interests of his kingdom, can
+we expect temporal prosperity? If we refuse to do our duty, can we
+expect his presence? These, then, should be the subjects of inquiry,
+under such circumstances. In such cases, also, it may be very proper to
+observe a day of fasting and prayer.
+
+IV. _Another object of self-examination is, to know whether we are
+Christians._ "Examine yourselves whether ye be in the faith." This is a
+very important inquiry. It is intimately connected with every other, and
+should enter more or less into all. In order to prosecute this inquiry,
+you must make yourself thoroughly acquainted with the evidences of
+Christian character. These are clearly exhibited in the holy Scriptures.
+Study the Bible diligently for this purpose; and, wherever you discover
+a mark of Christian character, inquire whether you possess it. You may
+also find benefit from the writings of men of great personal experience,
+who have had much opportunity of observing the effects of true and false
+religion. In particular, I would recommend to you the careful study of
+President Edwards' Treatise on Religious Affections. He was a man of
+great piety, who had attained to the _full assurance of hope_. He had
+also passed through a number of revivals of religion. The work of which
+I speak contains a scriptural view of the evidences of the new birth;
+and also points out, with great clearness and discrimination, the marks
+of false religion. He distinguishes between those things which may be
+common both to true and false religion, and those which are the certain
+marks of true conversion.
+
+Self-examination, for this object, should be habitual. In reading the
+Bible, in meditation, in hearing the word, wherever you see an evidence
+of Christian character, inquire whether you possess it. But this is not
+sufficient. You ought frequently to set apart seasons for the solemn and
+prayerful consideration of the important question,--"_Am I a
+Christian_?" A portion of the Sabbath may be very properly spent in this
+way. You should enter upon this work with the solemnities of the
+judgment-day before you. The Scriptures furnish abundant matter for
+self-examination. Bring the exercises of your heart, and the conduct of
+your life, to this unerring standard. You will also find much assistance
+in this exercise by the use of the following tracts, published by the
+American Tract Society:--No. 21, entitled "A Closet Companion;" No. 146,
+entitled "Helps to Self-Examination;" and No. 165, entitled "True and
+False Conversions Distinguished;" and likewise from a little work
+entitled "Are you a Christian?" by Rev. Hubbard Winslow. You have also
+probably noticed several chapters in Doddridge's Rise and Progress,
+admirably adapted to this object. I mention these, because it is
+advantageous frequently to vary the exercise. The subject of true and
+false conversion is continually undergoing discussion; and those who
+feel truly anxious to know the foundations upon which they rest will not
+fail to avail themselves of every approved treatise on the subject. But,
+above all, study the Bible diligently and prayerfully, for the purpose
+of ascertaining the genuine marks of saving grace; take time to perform
+the work of self-examination thoroughly, bringing to your aid all the
+information you can obtain from these sources--varying the exercise, at
+different times, that it may not become superficial and formal.
+
+I have also prepared some questions for this purpose, which you will
+find below. In these questions, I have not aimed at covering the whole
+ground of Christian experience, so much as to bring before the mind, in
+connection, some of the most prominent passages of Scripture relating to
+the evidences of Christian character. Nor have I taken particular pains
+to prevent the questions from involving each other; as we may detect our
+deficiencies on the same points the more readily by having them held up
+in a variety of views. The chief design of these questions will be lost,
+if you do not examine the passages of Scripture referred to. Some of the
+traits of character here presented may not be certain evidence of piety;
+while, in other cases, a person may be a Christian while possessing the
+graces mentioned in a much less _degree_ than they are here represented.
+It is not necessary, where time is limited, to go through the whole of
+these questions at once; and probably in most cases it will be found
+more 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 an
+abhorrence far greater than the delight it ever gave me? Has that
+abhorrence arisen from an apprehension of the evil consequences to
+which it has exposed me, or of its odious nature, and its exceeding
+sinfulness as committed against God? Ps. 51:4. Isa. 1:2-4. Have I had a
+full apprehension of my own exceeding sinfulness? Ps. 51:4. Isa. 1:5, 6.
+Eph. 2:1-3. Have I felt my sins to be an insupportable burden? Ps.
+38:2-7. Have I ceased attempting to justify myself? Job 40:4. Luke
+18:11-14. Have I utterly despaired of all help from myself? Rom. 3:20.
+Have I abandoned all attempts to establish my own righteousness, by
+resolutions of amendment and future obedience? Rom. 9:32. 10:3. Have I
+exercised sincere and heartfelt sorrow on account of my sins? Ps. 38:17,
+18. Has this been the sorrow of the world which worketh death? 2 Cor.
+7:10, l.c. 2 Sam. 17:23. Matt. 27:3-5. Acts 8:24. Or has it been godly
+sorrow, which worketh repentance not to be repented of? 2 Cor. 7:9-11.
+Has my heart been broken, contrite, and humble, under a sense of my sins
+against God? Ps. 34:18. 51:17. Isa. 57:15. Has this sense of sin emptied
+me of myself, and begotten a deep poverty of spirit? Isa. 66:2. Matt.
+5:3. Has it led me to feel my unworthiness of God's favor? Gen. 32:10.
+Luke 15:19. 18:13, 14. Have I been filled with shame and self-loathing,
+on account of the exceeding greatness of my sin, considered under a view
+of the infinite purity and awful majesty of the great Jehovah, against
+whom 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 the
+government of God as a most wise, most just, and most righteous
+government? Rev. 15:3, 4. Do I cordially, cheerfully, and without
+reserve, yield myself, as a moral and accountable being, to the
+authority of God, as the moral Governor of the universe? Rom. 6:13.
+12:1. Do I feel no reserve in my heart, making first the condition that
+I may be saved? Do I humbly acquiesce in the justice of God, in the
+eternal punishment of the wicked? Do I include myself in this, thereby
+"accepting the punishment of my sin"? Levit. 26:40, 41. Am I sure that
+this feeling is not produced by the secret consciousness that it is an
+evidence of a gracious state? Jer. 17:9. If all hope of salvation were
+suddenly taken away from me, would my heart still acquiesce in the
+justice of the sentence of condemnation?
+
+3. _As to my faith in Christ._ Have I ceased from my own works, and, as
+a heavy-laden sinner, come to Christ for rest? Heb. 4:10. Matt. 11:28.
+Have I seen him to be, in all respects, a complete Saviour, just such as
+my ruined and lost condition requires? 1 Cor. 1:30. Gal. 3:13. 4:3-5.
+Col. 1:19. 2:3, 10. Have I heartily given up all for him? Matt. 10:37.
+Luke 14:26, 33. Phil. 3:7-10. Have I cheerfully taken up my cross and
+followed 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 God
+with my body and spirit which are his? 1 Cor. 6:20. 10:31. Have I
+through him become dead to sin, but alive to God? Rom. 6:11. Have I
+crucified the flesh, with its affections and lusts? Gal. 5:24. Have I
+become 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 I
+utterly despaired of acceptance with God in any other way than by the
+mediation of Christ? Acts 4:12. Heb. 10:26, 27. Have I cordially sought
+reconciliation with God through the blood of Jesus? Col. 1:20-22. Does
+my hope of salvation rest solely and alone in the righteousness and
+atonement of the Lord Jesus Christ? Rom. 3:22-26. Do I receive him as my
+_Prophet_, submitting my will entirely to the teachings of his word and
+Spirit? Deut. 18:15. Heb. 1:1, 2. 2:1-3. Do I receive him in his office
+of _Priest_, trusting in the atonement he has made, and committing my
+case to him, that he may intercede for me, before the offended Majesty
+of heaven? Heb. 4:14, 15. 7:26, 8:1, 9:11, 12, 24, 25. With humble
+confidence 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 to
+his authority, making it my constant aim to bring into captivity every
+thought and action to the obedience of Christ? Matt. 11:29, 30. John
+15:14. Rom. 6:16. 2 Cor. 10:5. Whenever I fall into sin, do I seek to
+ease my conscience by reformation and forgetfulness, or do I apply
+afresh to Christ, as the only propitiation for sin? 1 John 2:1, 2. Do I
+find peace of conscience and spiritual joy in believing in Jesus? Rom.
+5:1. 8:1. 14:17. 15:13. 1 Pet. 1:8. Am I united to Christ as the living
+branch is to the vine? John 15:1. Do I look to my union with him, as the
+branch to the vine, for spiritual nourishment, strength and life? John
+15:4. Phil. 2:12, 13. Heb. 13:21. Do I realize the danger of
+_self-confidence_? Prov. 28:26. Mark 14:29-31, 68-71. Rom. 11:20. 1 Cor.
+10:12. Do I realize to what my union with Christ entitles me? Rom. 8:17.
+In view of this union, do I feel a filial spirit of adoption towards God
+as _my father_? Ps. 103:13, 14. Rom. 8:15, 16. Gal. 4:4-7. 1 John 3:1,
+2. Does this union with Christ lead me to feel a union of spirit with
+all his disciples? John 17:21. 1 Cor. 12:12-29. What sympathy does this
+lead me to exercise towards them? Rom. 12:15. 1 Cor. 12:26. 1 John 3:17.
+Is Christ precious to my soul? 1 Pet. 2:7, f.c. Do I see a moral beauty
+and excellence in him above all created intelligences? Ps. 45:1, 2. Ca.
+5:9-15. John 1:14. Col. 2:3, 9. Heb. 1:3. How am I affected with the
+contemplation of his sufferings for the salvation of my soul? 2 Cor.
+5:14, 15.
+
+4. _As to my love to God._ Do I take God for my supreme and eternal
+portion? Ps. 16:1-11. 73:25, 26. 119:57. Lam. 3:21. Is he the object of
+my highest love? Mark 12:30. Am I willing to relinquish whatever comes
+in competition with him as an object of my affection? Mark 10:37-39. Do
+I 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 his
+countenance, can I enjoy any other good? Job 29:2-5. Ps. 38:1-10. Do I
+experience any ardent longings after his spiritual presence with my
+soul? Ps. 42:1, 2. 61:1, 2. Do I feel any earnest desires after
+conformity 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 law
+disregarded? Ps. 119:136, 158. Do I make his will the rule of my life? 1
+John 5:3. Do I earnestly strive to bring my heart and life into complete
+conformity to his will? Phil. 3:7-14. Do I love his word? Ps. 19:7-11.
+119:11, 16, 82, 162, 172. Do I find delight in meditating upon it? Ps.
+1:2. 119:148. Do I delight in the ordinances of his house? Ps. 26:8.
+36:8. 122:1. 84:10. Do I delight in the Sabbath, anticipating its return
+with desire, hailing it with joy, and engaging in its duties with sweet
+satisfaction; Isa. 58:13, 14. Do I delight in secret communion with God,
+in prayer and praise? Ps. 5:2, 3. 55:16, 17. 88:13. 116:2. 138:1, 2.
+146:1, 2. 147:1. 148. Do I love the children of God, as bearing his
+image? 1 John 4:20. 5:1. Is my soul ever moved with sweet emotion in
+contemplating the infinite _moral_ perfections of God? Ps. 30:4. 96:9.
+Do I delight also in his natural perfections, as appertaining to the
+Supreme Ruler of the universe? Ps. 96:1-13. 97:1-12. Do I feel this
+delight in his character, independent of the idea that he is my friend?
+Hab. 3:17, 18. Am I sure that even this emotion is not produced by the
+secret thought that the exercise of it is an evidence of my being his
+friend?
+
+5. _As to my Christian character in general._ Do I realize my dependence
+upon the Holy Spirit for every right feeling and action? John 14:16, 17.
+Rom. 8:9, 13, 14. Isa. 26, 12. Are the fruits of the Spirit manifest in
+my heart and life? Gal. 5:22-24. Have I mortified my members which are
+upon the earth, and put off the works of the flesh? Gal. 5:19-21. Col.
+3:5, 8. Have I put on the new man, which is renewed in knowledge, after
+the image of him that created him? Col. 3:10. Do I manifest my love to
+my brethren by a readiness to make sacrifices of personal feeling,
+interest, and enjoyment, to promote their welfare and happiness? 1 John
+3:14-17. Do I manifest my love for all mankind, by doing good to all as
+I have opportunity? Do I feel an unalterable desire for the conversion
+of their souls? Rom. 9:1, 2. Am I willing to make personal efforts and
+sacrifices to promote this object? Do I heartily and earnestly offer the
+prayer,--"Thy kingdom come," doing and giving all in my power to promote
+it? Is the same mind in me, in these respects, that was in Christ Jesus?
+Phil. 2:4-8. Rom. 15:2, 3. Do I truly feel that it is more blessed to
+give than to receive? Acts 20:35 Do I strive, as much as in me lies, to
+live in peace with all, and to promote peace among all men? Ps. 34:14.
+Matt. 5:9. Rom. 12:18. 2 Cor. 13:11. Heb. 12:14. James 3:17. Do I seek
+the peace of Zion, avoiding every unnecessary offence, and even
+sacrificing my own feelings for the sake of the peace of the church? Ps.
+122:6. Rom. 14:19-21. 1 Cor. 7:15. 8:13. 14:33. Eph. 4:3. 1 Thess. 5:13.
+Am I long-suffering and patient under injurious treatment? 1 Cor. 13:4,
+7. Do 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 I
+put away all envy and jealousy from my bosom--not seeking occasion of
+offence by putting the worst construction upon the conduct of
+others--not expecting great things for myself, and not being displeased
+when I am passed by with apparent neglect? Rom. 12:16. 1 Cor. 13:4, 5,
+7. Jer. 45:5. Eph. 4:2. Col. 3:12. Do I not think of myself more highly
+than I ought to think? Rom. 12:3, 16. Do I in lowliness of mind esteem
+others 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 of
+my brethren, and submit to them, when I can do it conscientiously? Eph.
+5:21. 1 Peter 5:5. Am I tender of spirit, kind, gentle, and courteous,
+in my intercourse with others? 1 Thess. 2:7. 2 Tim. 2:24. Titus 3:2.
+James 3:17. Eph. 4:32. Col. 3:12. 1 Peter 3:8. Have I put on _meekness_,
+not being easily provoked to the indulgence of resentful feelings? 1
+Cor. 13:5. Have I put away from me all bitterness, and wrath, and anger,
+and clamor, and _evil-speaking_, with all malice, not rendering evil for
+evil, nor railing for railing? Eph. 4:31. 1 Pet. 3:9. Do I love my
+enemies, bless them that curse me, and seek the good of those who strive
+to injure me? Matt. 5:44. Rom. 12:14, 20. Do I recognize the hand of God
+in the daily blessings of this life? James 1:17. Do I likewise recognize
+his hand in the little perplexities and trials of every-day life? Do all
+my trials subdue and chasten my spirit, working in me patience,
+experience, and hope? Rom. 5:3, 4. Heb. 13:6-11. Am I content with such
+things as the Lord gives me, day by day, not taking anxious thought for
+the morrow, nor disquieting myself for the future? Matt. 6:25-34. Phil.
+4:11. 1 Tim. 6:8. Heb. 13:5. Does my faith lead me to look at the things
+that are unseen, and set my affections on things above, and not on
+things 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 are
+resting upon a false hope, give it up: but do not abandon yourself to
+despair. Go immediately to the cross of Christ. Give up your heart to
+him, as though you had never come before. There is no other way. This is
+the only refuge, and Jesus never sent a soul empty away. "Him that
+cometh to me, I will in no wise cast out." Persevere, even though you
+find scarce evidence enough to give a faint glimmering of hope.
+Continually renew your repentance and faith in Christ. Diligence in
+self-examination may be a means of growth in grace: and if you are
+really a child of God, your evidences will increase and brighten, till
+you will be able to indulge "a good hope through grace." "For, in due
+time, we shall reap, if we faint not."
+
+V. _Another object of self-examination is, to ascertain whether we are
+prepared to approach the Lord's table._ But let a man examine himself,
+and so let him "eat of that bread, and drink of that cup." Here the duty
+of self-examination, before partaking of the Lord's Supper, is evidently
+taught. And, in the next verse, we are told what is requisite to enable
+us to partake of this ordinance in an acceptable manner. It is, that we
+have faith in lively exercise to discern the Lord's body. A backslider
+in heart, even though a real Christian, is not prepared to partake of
+this spiritual feast, without renewing his repentance and faith. In this
+examination, two subjects of inquiry present themselves: 1. "Am I a
+Christian?" 2. "Am I growing in grace?" In regard to the first of these
+inquiries, enough has already been said. To answer the second, you will
+need consider,--1. Whether you were living in the exercise of gracious
+affections at the last communion. 2. Whether you have since made any
+progress in the divine life. To aid you in these inquiries, I have
+prepared the following questions, which may be varied according to
+circumstances:
+
+The last time I partook of this ordinance, did I meet the Lord at his
+table, and receive a refreshing from his presence? Did I there renew my
+covenant 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 a
+life of faith and prayer? Have I been daily to the cross of Christ for
+pardon and strength? Have I maintained continually a deep and lively
+sense of divine things? Have I lived a life of self-denial? Have I
+obtained any conquests over indwelling sin? Have I made any progress in
+subduing the unholy tempers of my heart? Has my will been brought more
+entirely to bow to the will of God, so that I have no will of my own?
+Has my love increased? Do I feel more delight in contemplating the
+divine character, in reading his word, in prayer, in the ordinances of
+his house, &c.? Do I feel more intense longings of soul after conformity
+to his image? Have I any deeper sense of the exceeding sinfulness of
+sin? Do my own sins in particular appear more aggravated? Do I think
+less of myself? Does a sense of my own vileness and unworthiness humble
+me low before God? Does this lead me to see my need of just such a
+Saviour as Jesus? Am I now disposed to cast my all upon him? Has my love
+for Christians increased? Do I feel any more compassion for dying
+sinners? Has this led me to do more for their conversion? Have I
+abounded more in every good word and work? Have the fruits of the Spirit
+increased in my heart and life? Have I been more faithful in all the
+relations of life? Do I perceive any growing deadness to the world? Does
+my relish for spiritual things increase, while my taste for earthly
+delights diminishes? Do I see more and more my own weakness, and feel a
+more steady dependence upon Christ? Do I feel increasing spirituality in
+religious duties? Do I feel increasing tenderness of conscience, and
+maintain more watchfulness against sin? Do I feel greater concern for
+the prosperity of the church and the conversion of the world? Am I
+becoming more meek and gentle in spirit, less censorious, and less
+disposed to resent injuries? Am I more ready to receive reproof from
+others, without anger or hardness of feeling?
+
+If you have time to keep a journal, you may find some advantage from
+reviewing it on such occasions. It will aid your memory, and help you to
+give your past life a more thorough examination. You will thereby be the
+better able to judge whether you are making progress. However, this is a
+dangerous experiment, as it is difficult to divest ourselves of the idea
+that we are writing for the perusal of others; and this furnishes many
+temptations. But, however unfit this examination may find you, do not
+let Satan tempt you to stay away from the Lord's table. It is your duty
+to commemorate his dying love. It is your duty also to do it with a
+suitable preparation of heart. Both these duties you will neglect by
+staying away. In doing so, you cannot expect God's blessing. But set
+immediately about the work of repentance. Come to the cross of Christ,
+and renew your application to his pardoning blood. Give yourself away to
+God anew, and renew your covenant with him. In doing this, he will bless
+your soul; and the Lord's table will be a season of refreshing. But if
+this repentance and preparation be heartfelt and sincere, its fruits
+will be seen in your subsequent life.
+
+
+CONCLUSION.
+
+I have now completed my intended series of letters. I have endeavored to
+present the Christian character, and the duties required of the
+followers of Christ, in the light of God's word. I know, however, that I
+have done it with much imperfection. But, do not rest with the mere
+mechanical performance of the duties here recommended. Do not engage in
+any of them with the hope of meriting God's favor. Use them only as the
+means of promoting your spiritual progress; depending on the Holy
+Spirit, through the blood and merits of Christ, to sanctify your heart.
+For it is very possible for you to observe all these things, and yet
+deceive yourself. Remember that true religion is a deep work of grace in
+the heart, changing the bent and inclination of the soul, and giving a
+new direction to all its faculties. O may you so live that Jesus shall
+say to you, as to the church at Thyatira, "I know thy works, and
+charity, and service, and faith, and thy patience, and thy works and THE
+LAST TO BE MORE THAN THE FIRST." Take also his exhortation to the church
+at Smyrna: "BE THOU FAITHFUL UNTO DEATH, AND I WILL GIVE THEE A CROWN OF
+LIFE."
+
+ Your affectionate Brother.
+
+
+
+
+APPENDIX.
+
+
+COURSE OF READING.
+
+
+I. HISTORY.
+
+1. _Sacred and Ecclesiastical History._--Josephus' Works; Millar's
+History of the Church; Jahn's Hebrew Commonwealth, Mosheim's
+Ecclesiastical History; Milner's Church History; Scott's Continuation of
+Milner; Life of Knox; Gilpin's Lives of the Reformers; Fuller's and
+Warner's Ecclesiastical History of England; Millar's Propagation of
+Christianity; Gillies' Historical Collections; Jones' Church History;
+Mather's Magnalia; Neale's History of the Puritans; Wisner's History of
+the Old South Church, Boston; Bogue and Bennett's History of the
+Dissenters; Benedict's History of the Baptists; Life of Wesley; History
+of Methodism; Life of Whitefield; Millar's Life of Dr. Rodgers; Crantz's
+Ancient and Modern History of the Church of the United Brethren;
+Crantz's History of the Mission in Greenland; Loskiel's History of the
+North American Indian Missions; Oldendorp's History of the Danish
+Missions of the United Brethren; Choules' Origin and History of
+Missions. Those who have not sufficient time for so extensive a course,
+may find the most interesting and important events in the progress of
+the church during the first sixteen centuries of the Christian era, in
+the author's Sabbath-school Church History.
+
+2. _Secular and Profane History._--Rollin's Ancient History; Russel's
+Egypt; Russel's Palestine; Plutarch's Lives, to be kept on hand, and
+consulted as the names appear in history; Wharton's Histories; Beloe's
+Herodotus; Travels of Anacharsis; Mitford's Greece; Ferguson's History
+of the Roman Republic; Baker's Livy; Middleton's Life of Cicero;
+Murphy's Tacitus; Sismondi's Decline of the Roman Empire; Muller's
+Universal History; Hallam's History of the Middle Ages; James' Life of
+Charlemagne; Mills' History of the Crusades and of Chivalry; Turner's
+History of England; Burnett's History of his own Times; Robertson's
+History of Scotland; Robertson's Charles V.; Vertot's Revolutions of
+Sweden; Vertot's Revolutions of Portugal; Sismondi's History of the
+Italian Republics, (abridged in Lardner's Cabinet of History;) Roscoe's
+Lorenzo de Medici and Leo X.; Sketches from Venetian History; Malcolm's
+History of Persia; Irving's Life of Columbus; Prescott's Ferdinand and
+Isabella; Robertson's History of America; Bancroft's History of
+America; Winthrop's Journal; Ramsay's American Revolution; Marshall's
+Life of Washington; with the Biographies of Penn, Jay, Hamilton, Henry,
+Greene, Otis, Quincy, Morris, the Signers of the Declaration of
+Independence, Sparks' American Biography, with the Lives of any other
+distinguished Americans; Scott's Life of Napoleon.
+
+
+II. CHRISTIAN DOCTRINE.
+
+Paley's Evidences; Chalmers' Evidences of Christianity; Halyburton
+against the Deists; Brown's Compendium of Natural and Revealed Religion;
+Dwight's Theology; Bates' Harmony of the Divine Attributes; Edwards on
+Original 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 Divine
+Efficiency; Charnock on the Dominion of God in his Works; Edwards'
+Sermons; King, Toplady, Cooper, and Tucker, on Predestination; Whitby
+and Gill on the Five Points; Wesley's Predestination Considered; Edwards
+and Day on the Will; Scott's Essays; Colquhoun on the Covenants; Evans
+on the Atonement; Griffin on the Atonement; Stewart on the Atonement;
+Jenkyn on the Atonement; Witherspoon on Regeneration; Doddridge's Ten
+Sermons on Regeneration; Dr. Owen on the Spirit; Hinton on the Spirit;
+Works of Robert Hall; Dr. Owen on the 130th Psalm; Scott's Treatise on
+Repentance; Young's Last Day; Watts on Death and Heaven; Saurin's
+Sermons; Baxter's Saint's Rest; Chalmers' Works.
+
+Cotton's Power of the Keys; Hooker's Survey of the Sum of Church
+Discipline; Owen's Inquiry into the Nature of Churches; Mitchell's
+Guide; Hall's View of a Gospel Church; Brown's Vindication of the
+Presbyterian Form of Government; Dr. Miller on the Office of Ruling
+Elder; King's Constitution of the Church; Stillingfleet's Origines
+Sacrae; Dr. Woods on Infant Baptism; The Baptized Child; Household
+Consecration: 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. Samuel
+Davies; 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 the
+Poets; 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 the
+Prophecies of Daniel, and the Apocalypse; Gray's Key to the Old
+Testament; Faber on the Prophecies.
+
+2. _On Christian Character, Experience, and Duty._--Edwards on Religious
+Affections; Doddridge's Rise and Progress; Owen on Indwelling Sin;
+Serle's Christian Remembrancer; Bunyan's Pilgrim's Progress; Scougal's
+Life of God in the Soul; Howe's Blessedness of the Righteous; Owen on
+Spiritual-Mindedness; Leighton on Peter; Baxter's Practical Works;
+Flavel's Works; Prayer experimentally considered; Abbott's Young
+Christian, and Path of Peace; Gallaudet's Every-day Christian; Works of
+Robert Philip; Dr. Skinner's Religion of the Bible; The Great Teacher,
+by Harris; The American Tract Society's Evangelical Family Library,
+which includes some of the works above named.
+
+3. _On the Instruction and Discipline of the Young._--Abercrombie on the
+Intellectual Powers; Abbott's Teacher; Abbott's Mother at Home; Mother's
+Friend; Mother's Magazine; Todd's Sabbath-school Teacher; Hannah More's
+Letters on Female Education.
+
+4. _Illustrations of Scriptures._--The Comprehensive Commentary, to be
+referred to in connection with the study of the Bible; Townsend's Bible,
+for its chronological information and notes.
+
+5. _Health._--Combe on the Constitution; Catechism of Health; Carnaro on
+Temperance.
+
+6. _Travels._--Bruce's Travels In Abyssinia; Denon's Travels in Egypt;
+Belzoni's Personal Narrative; Humboldt's Personal Narrative; Clarke's
+Travels in Russia; Mackenzie's Travels in Iceland; Mungo Park's Mission
+to Africa; Denham's and Clapperton's Mission to Africa; Lander's
+Journal; Sismondi's Italy, France, and England; Dr. Humphrey's Tour;
+Rome in the 19th Century; Buchanan's Researches; The Christian Brahmin;
+Ramsey's Journal; Ellis' Polynesian Researches; Stewart's Voyage in the
+South Seas; Tyerman and Bennett's Journal; Williams' Missionary
+Enterprise in the South Sea Islands; Reed and Matheson's Journal;
+Journals of the Missionaries, in the bound volumes of the Missionary
+Herald.
+
+7. _The Sciences._--Watts on the Mind; Locke on the Human Understanding;
+Brown's Lectures on the Philosophy of the Mind; Douglass on the
+Advancement 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; Madame
+de 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's
+Letters to Young Ladies; Female Student, by Mrs. Phelps.
+
+
+
+
+
+
+End of the Project Gutenberg EBook of A Practical Directory for Young
+Christian Females, by Harvey Newcomb
+
+*** END OF THIS PROJECT GUTENBERG EBOOK A PRACTICAL DIRECTORY FOR ***
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