3. _Charity, or Love._ (1.) Its nature. 1 Cor. 13:4-8. (2.) The object of love. [1.] As a feeling of complacent delight, G.o.d 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 G.o.d 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, appet.i.tes, 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 G.o.d 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 G.o.d 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 const.i.tutions, until they had arrived at the period of old age; might they not have brought forth much more fruit? If so, then G.o.d 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 const.i.tution. 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 G.o.d. 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 n.o.body but themselves. But this is a great mistake.

Their lives belong to G.o.d. 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 G.o.d 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 compa.s.s 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 const.i.tution 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 G.o.d 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 G.o.d, and destructive of your own health and happiness. It is dishonoring to G.o.d, 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. G.o.dly sorrow is a melting exercise, which softens the heart, and brings it low before G.o.d: 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 G.o.d 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 G.o.d. Remember that G.o.d 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 G.o.d, as manifest in them; and the bodily exercise will a.s.sist 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 grat.i.tude, and make you lose sight of yourself in the fulness and glory of G.o.d. Any violent emotion of the mind, or exercise of strong pa.s.sions 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 const.i.tution may be safely brought between five and eight hours. Of this you will judge by making a fair trial. That period of sleep which renders both body and mind most energetic and vigorous, should be adopted. But, if possible, take all your sleep in the night. Fix upon an hour for retiring, and an hour for rising, and then conscientiously keep them. Let nothing but stern necessity tempt you to vary from them in a single instance; for you may not be able in a week to recover from the effects of a single derangement of your 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 a.s.sists 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 const.i.tution 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 cla.s.ses, at the present day. The tender and delicate manner in which they are bred, enfeebles their const.i.tutions, 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 circ.u.mstances in life render it necessary for them to labor. In most cases they possess hale and vigorous const.i.tutions, 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 pa.s.ses 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 coa.r.s.e 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 quant.i.ty 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 const.i.tution. 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 quant.i.ty 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 la.s.situde; 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 appet.i.te. 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 quant.i.ty, of the food taken into the stomach. And the bounds of moderation are more frequently exceeded by all cla.s.ses 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 _quant.i.ty_ 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 G.o.d, it may not be amiss to inquire how we may _glorify G.o.d 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 appet.i.tes should be feasted with the delicious taste of the fruits of the earth. But we must see the glory of G.o.d in it. Here the benevolence of his character shines forth, in the wonderful provision which he has made for the gratification of our earthly appet.i.tes. 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, G.o.d 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 G.o.d. 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 G.o.d_, 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 const.i.tution. 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 const.i.tution, 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 const.i.tution, as the cause of derangement; and by correcting this error, nature will gradually recover its lost energies, and restore soundness to the part affected.