Sex horas quivis poscit, septemque scholaris; [Every person requires six hours, a student seven; the traveler is allowed eight, and every lazy knave nine.] I would allow between six and seven hours, at an average, to a healthy man; or an hour more, between seven and eight hours, to an unhealthy man. And I do not remember that in threescore years I have known either man or woman who laid longer in bed than this (whether they slept or no) but in some years they complained of lowness of spirits. The plain reason of which seems to be, while we sleep all the springs of nature are unbent. And if we sleep longer than is sufficient they are relaxed more than is sufficient, and, of course, grow weaker and weaker. And if we lie longer in bed, though without sleep, the very posture relaxes the whole body; much more when we are covered up with clothes, which throw back on the body whatever perspires from it. By this means it is stewed in the moist vapor; it sucks in again what nature had cast out, and the flesh is, as it were, parboiled therein, and becomes more and more soft and flabby; and the nerves suffer at least as much hereby as any other part of the habit. I cannot therefore but account this, the lying too long in bed, the grand cause of our nervous disorders. 8. And this alone sufficiently answers this question, "Why are we more nervous than our forefathers?" Because we lie longer in bed; they, rich and poor, slept about eight, when they heard the curfew bell,* and rose at four; the bell ringing at that hour (as well as at eight) in every parish in England. We rise (if not obliged to work for our living) at ten, eleven, or twelve. Is it any wonder then, were there no other cause, that we complain of lowness of spirits? 9. Yet something may be allowed to irregular passions. For as long as the soul and body are united these undoubtedly affect the body; the nerves in particular. Even violent joy, though it [*" Curfew. The ringing of a bell or bells at night as a signal to the inhabitants to rake up their fires and retire to rest. This practice originated in England from an order of William the Conqueror, who directed that at the ringing of the bell, at eight o'clock, every one should put out his light and go to bed. This word is not used in America, although the practice of ringing a bell at nine o'clock continues in many places, and is considered in New England as a signal for people to retire from company to their own abodes; and in general the signal is obeyed."-Webster's American Dictionary. Query: Would not some such "signal for people to retire from company to their own abodes" by nine o'clock, at least, be a happy contrivance every-where? And whether with or without a "signal," ought not all visitors to have the consideration to practice on this rule, as well for their own convenience and health and comfort as for those of the families in which they visit?] raises the spirits for a time, does afterward sink them greatly. And every one knows what an influence fear has upon our whole frame. Nay, even "hope deferred maketh the heart sick;" puts the mind all out of tune. The same effect have all foolish and hurtful desires. They "pierce us through with many sorrows; they occasion a deep depression of the spirits; so, above all, does inordinate affection; whereby so many, refusing to be comforted, sorrow even unto death. 10. But is there no cure for this sore evil? Is there no remedy for lowness of spirits? Undoubtedly there is; a most certain cure, if you are willing to pay the price of it. But this price is not silver or gold, nor any thing purchasable thereby. If you would give all the substance of your house for it it would be utterly despised; and all the medicines under the sun avail nothing in this distemper. The whole materia medica [entire class of medical substances] put together will do you no lasting service; they do not strike at the root of the disease; but you must remove the cause if you wish to remove the effect. But this cannot be done by your own strength; it can only be done by the mighty power of God. If you are convinced of this, set about it, trusting in him, and you will surely conquer. First. Sacredly abstain from all spirituous liquors. Touch them not, on any pretense whatever. To others they may sometimes be of use, but to nervous persons they are deadly poison. Secondly. If you drink any, drink but little tea, and none at all without eating, or without sugar and cream. "But you like it without." No matter; prefer health before taste. Thirdly. Every day of your life take at least an hour's exercise between breakfast and dinner. If you will, take another hour before supper, or before you sleep. If you can, take it in the open air; otherwise in the house. If you cannot ride or walk abroad use within a dumb-bell or a wooden horse. If you have not strength to do this for an hour at a time, do it at twice or thrice. Let nothing hinder you. Your life is at stake. Make every thing yield to this. Fourthly. Take no more food than nature requires. Dine upon one thing, except pudding or pie. Eat no flesh at supper, but something light and easy of digestion. Fifthly. Sleep early and rise early; unless you are ill never lie in bed much above seven hours. Then you will never lie awake. Your flesh will be firm and your spirits lively. Sixthly. Above all, Give not your passions way; God gave them to thee under lock and key. Beware of anger; beware of worldly sorrow; beware of the fear that hath torment; beware of foolish and hurtful desires; beware of inordinate affection; remember the kind command, "My son, give me thy heart!" Then shall there be no more complaining of lowness of spirits! But "the peace of God, which passeth all understanding," shall keep thy heart and mind in Christ Jesus! MELVILL HOUSE, May 20, 1784. A SCHEME OF SELF-EXAMINATION. SUNDAY.-LOVE OF GOD AND SIMPLICITY: MEANS OF WHICH ARE PRAYER AND MEDITATION. 1. HAVE I been simple and recollected in every thing I said or did? Have I (1) been simple in every thing—that is, looked upon God, my good, my pattern, my one desire, my disposer, parent of good; acted wholly for him; bounded my views with the present action or hour? (2) Recollected?—that is, has this simple view been distinct and uninterrupted? Have I, in order to keep it so, used the signs agreed upon with my friends, wherever I was? Have I done any thing without a previous perception of its being the will of God? or without a perception of its being an exercise or a means of the virtue of the day? Have I said any thing without it? 2. Have I prayed with fervor? at going in and out of church? in the church? morning and evening in private? Monday, Wednesday, and Friday, with my friends, at rising? before lying down? on Saturday noon? all the time I am engaged in exterior work in private? before I go into the place of public or private prayer, for help therein? Have I, wherever I was, gone to church morning and evening, unless for necessary mercy? and spent from one hour to three in private? Have I in private prayer frequently stopped short and observed what fervor? Have I repeated it over and over, till I adverted to every word? Have I at the beginning of every prayer or paragraph owned I cannot pray? Have I paused before I concluded in his name, and adverted to my Saviour now interceding for me at the right hand of God, and offering up these prayers? 3. Have I duly used ejaculations ?-that is, have I every hour prayed for humility, faith, hope, love, and the particular virtue of the day? considered with whom I was the last hour, what I did and how? with regard to recollection, love of man, humility, self-denial, resignation, and thankfulness? considered the next hour in the same respects, offered up all I do to my Redeemer, begged his assistance in every particular, and commended my soul to his keeping? Have I done this deliberately, not in haste, seriously, not doing any thing else the while, and fervently as I could? 4. Have I duly prayed for the virtue of the day?—that is, have I prayed for it at going out and coming in? deliberately, seriously, fervently? 5. Have I used a collect at nine, twelve, and three? and grace before and after eating? aloud at my own room? deliberately, seriously, fervently? 6. Have I duly meditated? every day, unless for necessary mercy, (1) From six, etc., to prayers? (2) From four to five? What was particular in the providence of this day? How ought the virtue of the day to have been exerted upon it? How did it fall short? (Here faults.) (3) On Sunday, from six to seven, with Kempis? from three to four, on redemption, or God's attributes? Wednesday and Friday, from twelve to one, on the Passion? after ending a book, on what I had marked in it? MONDAY.-LOVE OF MAN. 1. Have I been zealous to do and active in doing good?—that is, (1) Have I embraced every probable opportunity of doing good, and preventing, removing, or lessening evil? (2) Have I pursued it with my might? (3) Have I thought any thing too dear to part with to serve my neighbor? (4) Have I spent an hour, at least, every day in speaking to some one or other? (5) Have I given any one up till he expressly renounced me? (6) Have I, before I spoke to any, learned as far as I could his temper, way of thinking, past life, and peculiar hinderances, internal and external? fixed the point to be aimed at? then the means to it? (7) Have I in speaking proposed the motives, then the difficulties, then balanced them, then exhorted him to consider both calmly and deeply, and to pray earnestly for help? (8) Have I in speaking to a stranger explained what religion is not (not negative, not external)? and what it is (a recovery of the image of God)? searched at what step in it he stops, and what makes him stop there? exhorted and directed him? (9) Have I persuaded all I could to attend public prayers, sermons, and sacraments, and in general to obey the laws of the Church catholic, the Church of England, the state, the university, and their respective colleges? (10) Have I when taxed with any act of obedience avowed it, and turned the attack with sweetness and firmness? (11) Have I disputed upon any practical point, unless it was to be practiced just then? (12) Have I in disputing, (i) Desired him to define the terms of the question; to limit it; what he grants, what denies? (ii) Delayed speaking my opinion? let him explain and prove his? then insinuated and pressed objections? (13) Have I after every visit asked him who went with me, "Did I say any thing wrong?" (14) Have I when any one asked advice directed and exhorted him with all my power? 2. Have I rejoiced with and for my neighbor in virtue or pleasure? grieved with him in pain, for him in sin? 3. Have I received his infirmities with pity, not anger? 4. Have I thought or spoke unkindly of or to him? Have I revealed any evil of any one, unless it was necessary to some particular good I had in view? Have I then done it with all the tenderness of phrase and manner consistent with that end? Have I any way appeared to approve them that did otherwise? 5. Has good-will been and appeared to be the spring of all my actions toward others? 6. Have I duly used intercession? (1) Before, (2) After, speaking to any? (3) For my friends on Sunday? (4) For my pupils on Monday? (5) For those who have particularly desired it on Wednesday and Friday? (6) For the family in which I am every day? DISSIPATION. 1. PERHAPS nothing can be more seasonable at the present time than to bestow a few thoughts on this. It is a fashionable subject, very frequently spoken of, especially in good company. An ingenious writer has lately given us an essay upon the subject. When it fell into my hands a few days since I was filled with a pleasing expectation of seeing it thoroughly explained. But my expectation was not answered; for, although many just and lively things are said there, yet in above twenty pages I could find no definition of dissipation, either bad or good. 2. But "the love of dissipation," says the author, "is the reigning evil of the present day." Allowing it is, I ask, What do you |