The young lady's guide to the harmonious development of Christian character

Preface

This book is addressed to those who are supposed to have commenced the Christian life. Its object is, to aid them in the harmonious development of all their powers, upon Christian principles ; so as to produce the highest degree of cultivation, intellectual, social, moral, and religious, of which they are capable, in the circumstances where Providence has placed them. It is equally adapted to the various walks of life, having respect to a course of self-culture within the reach of all. It is addressed to a particular class of persons, whom it is especially designed to benefit. It is not intended, however, to be read exclusively by them. The greater portion of it is equally suited to any other class. It was originally written as a directory for a beloved sister of the author. It has since passed through two very thorough revisions ; and in the present one, a considerable portion of it has been entirely re-

4 PREFACE.

written, some parts of it condensed, and much new matter added. Those who have read the former editions will find this almost a new book, while the material substance of the original has been retained. Since it was first written, it has twice undergone a critical examination by learned and judicious friends ; and, in the present revision, which is the last that is contemplated, the author has thrown out every sentence and every expression which has appeared to him of doubtful utility; so that those who read it, may rely upon its being a safe guide. Under a deep and solemn sense of responsibility for the influence which such a book is destined to exert, and with the humble hope of benefiting immortal minds, it is respectfully committed to the Christian public.

January, 1843.

Contents

Page.

Preface, 3

CHAPTER I. True Religion Progressive, 13

The Mustard Plant, 14

The Spring that never dries nor freezes, 15

The Palm-Tree, 16

The Glory of God, how manifested, 17

The Former Rain, 18

The Latter Rain, 19

Examples of Eminent Persons, 20

CHAPTER II. Doctrinal Knowledge, 24

Connection of Doctrine and Practice, 25

The Holy Spirit operates through the Truth, 26

Genuine and Spurious Affections distinguished, 27

Directions. — 1. Become a little Child, 28

The Starting-Point of Error, 29

2. Avoid a controversial Spirit, 31

An Error of Young Persons, 32

3. Use Helps, 32

Writings of Men, why studied, 32

Bible the Text-Book, 33

4. Seek the Aid of the Holy Spirit, 33

1*

CONTENTS.

CHAPTER III. Nature and Effects of True Religion, 35

The Tree by the River, 35

Fruits of the True and False Professor contrasted, 37

Fruit-Bearing the Test of Christian Character, 38

The Fruits of the Spirit, 38

Love ; its Nature, 39

Experience of David, 40

Fruits of Love, 41

Spiritual Joy, 42

Peace ; its Manifestations, 43

Twin Graces, 44

Goodness, 45

Faith, a common Principle of Action, 45

Power of Faith, 46

CHAPTER IV. Charity, 48

General Description of, 48

Long-Suffering, 49

Kindness, 50

Envy, 51

Self-Conceit, 53

Description of a Self-conceited Person, 54

Self-conceited Confidence not Independence of Mind, . . .55

Unseemliness — Forwardness, 56

Impertinence, 57

Taking the Lead in Conversation, 58

Disinterestedness, ' 58

Selfishness — Churlishness, 60

Good-Nature, 61

Jealousy — Fault-Finding, 62

Telling Others their Faults, 63

Christian Watch not Espionage, 63

Effects of ruminating upon the Faults of Others, 65

Charitable Joy, 65

A bad Mark, 66

Apostates, before their Fall, noted for Censoriousness, . . .67

Humble Christians not censorious, 68

Duty of rejoicing in the Goodness of Others, 68

Charity, positively, 69

CHAPTER V. Harmony of Christian Character, 74

Harmony of Sounds, Colors, and Proportions, delights the Senses, 74

Harmonious Development of the Christian Graces, 75

Effects of the disproportionate Development of Character, 77 How young Christians fall into this Error, 78

CHAPTER VI. Reading and Study of the Bible, 81

Search the Scriptures, 82

Directions. — 1. Read the Bible in your Closet, 83

2. Preparation of Heart, 83

3. Seek the Aid of the Holy Spirit, V 84

4. Read with Self- Application, 84

5. Read the Scriptures regularly, 85

6. Study the Bible systematically, 85

Variety and Harmony of the Bible, 86

Things to be observed, 86

Wisdom of Divine Inspiration, 87

How to remove Difficulties, 87

Commentaries, 88

Tasks, 88

Read in Course, 89

Constant Subjects of Inquiry, 90

Take Notes, 92

Read the Gospel to study the Character of Christ, 92

Sacred History and Biography, 93

Poetic and Didactic Parts of the Bible, 94

The Prophecies, 95

CHAPTER VII. Prayer, 97

Duty of Prayer, 97

Advantages of Prayer, 98

Nature of Prayer, 98

The Lord's Prayer ; its Use, 100

The Power of Prayer, 101

The Promises, 102

Asking amiss, 106

We must ask, — For things agreeable to his Will, 107

In Faith, 108

With humble Submission, 109

Practical Hints. — 1. Constant Spirit of Prayer, 110

2. Observe stated and regular Seasons of Prayer, Ill

3. Observe special Seasons of Prayer, 113

Fasting, 114

4. Preparation of Heart, 116

5. Persevere in Prayer, 117

CHAPTER VIII. Temptation, 119

Existence of the Devil, 119

His Character, 120

The Devices of Satan, 124

Subtlety of Satan, 125

Temptations from the World, 127

From our own Hearts — the Heart a Castle, 128

We must set a Watch, 128

CHAPTER IX. Self-Denial, 133

Nature and Consequences of Selfishness, 133

Self-Denial defined and applied, 135

Essential to Christian Character, 136

Christ's Example, 137

A Caution, 138

CHAPTER X. Public and Social Worship, and Sabbath Emplof

MENTS, 139

Duty of Public Worship,. 140

Example of "Holy Men of Old," 141

Of Christ and the Apostles, 142

Sin and Danger of neglecting Public Worship, 144

Attend the stated Ministry of your Pastor, 145

Be punctual at Church, 146

Go with Preparation of Heart, 147

Deportment in the House of God, 147

Singing — Prayer — Wandering Thoughts, 148

Take Heed how you hear — Ambassadors, 149

Fault-Finding, 150

Self-Application, 151

Hearing for Others, 152

Meetings for social Prayer, 153

Female Prayer-Meetings, 154

The Sabbath School, 155

Hints on Sabbath School Instruction, 157

Private Sabbath Duties, 163

Spend much Time in the Closet, 164

Spend none in seeking Ease or Pleasure, 164

Watch over your Thoughts, 165

Set a Guard over your Lips, 165

CHAPTER XI. Meditation, 167

The devout Mind, 168

Stated Meditation, 170

Subjects of Meditation, 170

CHAPTER XII. On Health, 172

Connection of Health and Usefulness, 172

Duty of preserving Health, 173

Physiology, 174

Influence of Ladies, 175

Rules for preserving Health 175

Delicate Training of young Ladies, 180

Two simple Rules, 184

Qualifying Remarks, 188

CHAPTER XIII. Mental Cultivation — Reading, , 189

Object of Education, 190

Written Exercises, 191

Discipline — Perseverance, 192

Reading, .«t 193

Religious Novels, 213

Light Reading,. 215

Selection of Books, 218

System in Reading, 219

Hints on reading History, 220

Religious Biography, .223

Doctrinal and Miscellaneous Reading, 225

Newspapers and Periodicals, 226

Keep a Journal, 227

Dress, 258

Design of Dress, 259

Love of Finery, 260

Things to be observed, 260

CHAPTER XVII. Social and Relative Duties, 265

The Family Relation, 265

Household Law, 267

Society, 269

Rules. — 1. In Relation to the Family, 270

2. To the Church, 271

3. To Society in General, 273

4. Visiting, 274

5. Worldly Society, 275

6. Conversation, 276

7. Discussion of absent Characters, 277

8. Speaking of One's Self, 279

9. A suspicious Disposition, 279

10. Intimate Friendships, 280

11. Before going into Company, visit your Closet ..... .281

CHAPTER XVIII. Marriage, 282

Desirable, 282

Not indispensable, 283

Qualifications indispensable in a Companion for Life, 285

2. An amiable Disposition, 287

3. A well-cultivated Mind, 288

4. Congeniality of Sentiment and of Feeling, 288

5. Energy of Character, 289

. 6. Suitableness of Age, 289

Qualifications desirable, 290

1. A sound Body, 290

2. Refinement of Manners, 290

3. A sound Judgment, 291

4. Prudence, 291

5. Similarity of religious Sentiment and Profession, . . . .291

Treatment of Gentlemen, 292

A peculiar Affection necessary, 293

Social Intercourse with Gentlemen, 294

CHAPTER XIX. Submission — Contentment — Dependence, 298

The Hand of God in all Things, 299

Comforting Considerations, 300

Supply of temporal Wants, 302

Duty of Contentment, 303

CHAPTER XX. Danger of neglecting it, 304

Assurance attainable, .304

Witness of the Spirit, 305

Objects. — 1. To discover Sin, 308

2. To ascertain why Prayer is not answered, 311

3. As to the Cause of Afflictions, 312

4. Whether we are Christians, 313

5. Preparation for the Lord's Table, 316

Conclusion, 317

An Address on Female Education « 319

YOUNG LADY'S GUIDE

Chapter I. True Religion Essentially Progressive

The great moral and spiritual change, which the Scriptures declare to be necessary to salvation, is compared by Christ and the apostles to a new birth, because it is the beginning of spiritual life. The term regeneration, however, only applies to this change in its commencement, which is instantaneous. The young convert, therefore, is very properly called by the apostle Peter a " new-born babe." It is a great mistake, then, to suppose that a true Christian, who is in a right state of mind, is to look back to the period of his conversion for his most lively and vigorous exercises of grace, or for his principal evidences of being in a gracious state. It may, indeed, be at that time more perceptible, because the change from a state of nature to a state of grace is very great. Yet this change is imperfect, and the greater part of the work of " putting off the old man," — of " bringing under the body and keeping it in subjection," remains yet to be done ; while the " new man " must grow up from the feebleness of 2

14 THE MUSTARD-PLANT.

childhood to the " stature of a perfect man in Christ Jesus."

True religion must, therefore, be essentially progressive. This is the clear implication of all the figures used in the word of God to describe the work of grace in the heart. It is compared to a mustard-seed, which is the least of all seeds. But, when it springs up, it rises and spreads its branches till it becomes the greatest of all herbs. The beauty and appropriateness of this figure will not be 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. But we should never expect such a plant to spring up at once into full maturity. It is the mushroom which opens full grown to behold for the first time the morning sun; but it as speedily withers away. Yet neither should we expect such a plant to become stationary in its growth, before it arrives at maturity. If it ceases to grow, there must be a worm at the root, or some fatal disease, which will cause it to shrivel and die. The operation of grace is also compared to leaven ; which is so little at first that its presence in the meal can scarcely be perceived. But when it begins to work, it increases and extends till the whole is leavened. Yet its progress may be impeded by cold ; and the process can rarely be restored, so as not to injure the production. So the Christian will rarely recover from the injurious effects of backsliding and growing cold in his religious affections.

THE LIVING SPRING. 15

Again, grace is compared to a living spring — a fountain, whose waters bubble up and send forth a constant stream. 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 on 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 could only quench natural thirst, to the living water, which refreshes the soul. But she, not understanding him, wished to know how he could obtain living water from a deep well, without any thing to draw with. In order to show the superiority of the water of life, he told her that those who drank of it should have it in them, constantly springing up of itself, as from an overflowing fountain. One of the most deeply-cherished recollections of the author's early life, is the living spring that flowed from a rock near the home of his childhood. The severest drought never affected it, and in the coldest season of a northern winter it was never frozen. Oft, as he rose in the morning, when the chilling blasts whistled around the dwelling, and every thing seemed sealed up with perpetual frost, the ice and snow would be smoking around the spring. Thus, like a steady stream, should our graces flow, unaffected by the drought or barrenness of others, melting the icy hearts around us.

"The righteous," says David, " shall flourish like a palm-tree; he shall groio like a cedar in Lebanon." The palm-tree continues to grow and increase, and

16 THE PALM-TREE.

retains its vigor and fruitfulness perhaps longer than any other tree. It is also renowned for its ability to multiply its own kind, its root producing a great number of suckers ; and when it is planted by a livingspring in the desert, soon there will be found a little forest of palm-trees growing up around it. This is one of the most useful of trees, every part of it being put to some profitable use. To " nourish like the palm-tree," therefore, is full of meaning. This can be realized by the Christian only when he is making progress in his own spiritual growth, contributing, by his influence, to the increase of the " trees of righteousness " in the garden of the Lord, and abounding in works of usefulness. The cedar is an evergreen. It does not, like many trees, shed its verdure, and remain apparently lifeless one half the year, and then shoot forth luxuriantly again for a little season ; but its growth is steady and sure. It is perpetually green. To grow like a cedar, therefore, indicates a steady progress in the divine life.

The motives which urge us to seek and maintain an elevated standard of piety, are the highest that can be presented to our minds. The glory of God requires it. This is the greatest possible good. It is the 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

THE GLORY OF GOD. 17

happiness: nothing can diminish it. If the whole creation were blotted out, and God were the onlybeing in the universe, he would still be perfectly glorious and happy in himself. There can be, therefore, no selfishness in his maintaining his own glory. The glory of the Creator is essential to the good of the creature. A desire to glorify God must, then, be the ruling principle of our conduct, the moving spring of our actions. But how is the glory of God promoted by our growth in grace ?

1. It is manifested to us by impressing his image upon our hearts, and by giving us a spiritual discovery of the excellence, purity, and loveliness, of his moral nature.

2. It is manifested to others, so far as we maintain a holy life ; for thereby the moral image of Christ is exhibited, as the glory of the sun appears by the reflected light of the moon.

3. The glory of God is promoted by making others acquainted with the riches of free grace, and bringing them to Christ ; for, by that means, they receive spiritual light to behold the beauty and glory of the divine perfections, and his image is stamped upon their souls.

We have, likewise, great encouragement to aim at progress in divine things. The word of God is full of promises to such as seek after high attainments in divine knowledge and holiness. The prophet Hosea says, "Then shall we know, if we follow on to know the Lord : his going forth is prepared as the morning ; and he shall come unto us as the rain, as the latter and former rain upon the earth." His going

18 THE EARLY RAIN.

forth, to those who follow on to know him, shall be as certain, and as regular, and steady, as the daily return of the morning ; and as progressive as the sun, when his beams break from the east, and increase in brightness and intensity, till they pour down the burning heat, and steady, clear light, of perfect day. " If we follow on to know the Lord," our consolations shall be as constant, and our experience of the goodness of the Lord as certain, as the regular succession of night and day ; and our communion with God, and increase of light, shall be as steady as the progress of the sun from early dawn to mid-day. There may be occasional clouds ; but they will quickly disperse, and the Sun of Righteousness will break forth with sweeter beams and more cheering lustre.

He shall also " come unto us as the rain, as the latter and former rain upon the earth." In Palestine, the rain does not fall, as in this country, at all seasons of the year; but heavy rains descend, to water the ground at seed-time, to cause the seed to spring up and grow ; and these rains are so plentiful as to carry on vegetation with steady progress, till near the harvest, when the " latter rain " falls, to perfect the crop — to give body to the kernel, so that, when it shall ripen, it may be plump and full. If this latter rain fails, the kernel shrinks, and shrivels up, so that the grain is deteriorated in quality, and diminished in quantity. The " former rain," in the text quoted, then, would seem to denote that " refreshing from on high," which the soul experiences when the " good seed " of the word first springs up ; and, if this be abundant

THE LATTER RAIN. 19

and the young convert will " follow on to know the Lord," the impulse which he then receives will carry him on in a steady course of spiritual growth, till the " latter rain " comes to perfect his fruits. In the experience of Christians who have made much progress in the divine life, there is something very much resembling this " latter rain." They go on in a steady course, after their conversion, always advancing, though, perhaps, less perceptibly at some seasons than others, as there are seasons in vegetation when things seem to make no progress. But, at length, after having faithfully followed on to know the Lord, they receive a fresh unction from on high. The Spirit of the Lord is poured out upon them anew, like the " latter rain," to perfect the growth of the Christian graces. It may happen, in the growth of vegetation in the East, that, for a while before the " latter rain," the drought may be such as to cause the grain to droop, and, perhaps, to appear as though it were going to dry up and wither away. So, often, previous to this new experience of which I am speaking, the Christian is brought through great trials, often exceeding, in the strength of temptation and the power of conviction, that which preceded his first experience of pardoning mercy. But, when light again breaks in upon his mind, he is brought out into u a large place," and beholds the "beauty of the Lord," and the glories of his grace, with clearer vision than ever before. The riches of full assurance break in upon the soul, and his peace flows as a river that is never dry. He has new and clearer discoveries of the glory of God,

20 EMINENT EXAMPLES.

and of that divine and unspeakably-glorious mystery, " God manifest in the flesh." His soul is lifted up in God's ways, though exceedingly abased in himself, and humbled before God. He has exchanged the "spirit of bondage" for the "spirit of adoption." His mind is in " perfect peace, stayed on God." And this " latter rain " brings his fruits to maturity. His love and joy, as well as all his religious affections, are more pure and spiritual, with less mixture of human passion; his faith is stronger, clearer, and more steady ; his patience is strengthened ; he is more forbearing, more gentle, more meek, more humble, more consistent in his temper and conduct at all times. He literally and truly " brings forth fruit with patience ; " and his fruit remains, and is seen, to the glory of God's grace. And, with many, this refreshing is often repeated, through a long Christian life, causing them always to "bring forth fruit in their season."

There is something like this " latter rain " in the experience of Bible saints, as in that of Job, in his trial, and of David and Peter, after their falls. So, also, we find it in the memoirs of eminent Christians, as of Bunyan, Mrs. Edwards, (wife of President Edwards,) Dr. Payson, James Brainerd Taylor, Dr. Griffin, and many others. Mrs. Edwards, 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

MRS. EDWARDS. 21

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 every thing 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."

But how did these persons arrive at this eminence in the Christian life ? Although by free, sovereign grace, yet it was by no miracle. If we will use the same means, we may attain the same end ; and that without any disparagement to our dependence upon God, or his sovereignty in the dispensation of his grace ; for he has appointed the means, as well as the end. In speaking of the attainments of Mrs. Edwards, her

22 EARNESTNESS IN RELIGION.

husband says, " Mrs. Edwards had been long, in an uncommon manner, growing in grace, and rising, byvery sensible degrees, to higher love to God, weanedness to the world, and mastery over sin and temptation, through great trials and conflicts, and longcontinued 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."

We find accounts of similar trials and struggles in the lives of others. 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 we must go, if we would ever enter there. We must make religion the great business of life, to which every thing else must give place. We must engage in the work with our whole souls, looking to Christ for strength against our spiritual enemies ; following the example of Paul, " forgetting those things which are

RELIGION THE BUSINESS OF LIFE. 23

behind, and reaching forth unto those things which are before ; pressing toward the mark for the prize of the high calling of God in Christ Jesus ; " and then we shall come off conquerors at last, " through him that hath loved us, and given himself for us."

Chapter II. Doctrinal Knowledge

It is common for persons to speak of doctrine with aversion, as though it were something abstract and dry, having no connection with practical life. This notion, however, is founded on a misapprehension, not only of the meaning of the term, but of the 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, with many, to undervalue doctrinal knowledge. They think it of little consequence what they believe, if they are only sincere, and manifest much feeling on the subject of religion. This is a ruinous mistake. There is an intimate connection between faith and practice. The principles which are believed, and received into the

DOCTRINE AND PRACTICE. 25

heart, govern and control the conduct. The doctrines which God has revealed in his word are the principles of his moral government. If we mistake these principles, we may be found in open rebellion, while we think we are doing God service. For example, God commands us to keep holy the Sabbath day. 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 may be, in itself considered, of less consequence. Christianity is called a spiritual building. " Ye are built up a spiritual house." " Whose house are we." "Ye are God's building." 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 edifice would fall to the ground. These are, the existence of God in the mysterious union of Father, Son, and Holy Ghost; the fall, and consequent depravity mid condemnation, of man ; the atonement of Christ ; justification by faith in him alone ; the necessity of regeneration by the Holy Spirit ; and the eternal punishment of those who finally reject the gospel. If any one of these were taken away, it would overturn the whole building. These may, therefore, well be called the foundation. But there are many other important parts of a frame besides the foundation. So there are many veiy important truths of Christianity besides 3

26 A GOOD COMPARISON.

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 in proportion as it is well covered, will it be a comfortable residence. Just so with Christianity. The covering of the house is the work of the Holy Spirit in the heart, producing gracious affections, which manifest themselves in a holy life. But the covering of a house cannot exist without some kind of frame-work. So experimental and practical piety cannot exist without a belief of the fundamental doctrines of the gospel. The Holy Spirit operates upon the heart through the truth. He gives it a personal application, brings it home to the heart and conscience, and exerts an efficacious influence in connection with it, changing the heart and life. " Of his own will begat he us, with the word of truth." 11 " Seeing ye have purified your souls, in obeying the truth through the Spirit" Thus the agency of the Spirit is generally acknowledged in connection with the 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,

GENUINE AND SPURIOUS FEELING. 27

perhaps, deeply ; but they know not why they feel. Such religious feeling is to be suspected as spurious. It may be a delusion of Satan. By persuading people to rest upon this spurious religious feeling, he accomplishes his purpose as well as if he had kept them in a careless state. 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 view of the atonement of Christ, and of his infinite fulness as a complete and perfect Savior. 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.