trained by long and constant use, seem almost incredible to those who do not know to what extent this law operates in man. The strength and swiftness of the athletæ, and the prodigious feats at the gymnasium, are all the products of this law. Under its influence, the human frame may be prepared to endure and to accomplish more than the strongest and hardiest quadruped. Even the horse cannot continue his effort so long, or effect so great an amount of labor,

as a man.

Thus exercise seems to be interwoven with the very nature and constitution of man. To disobey the law which lays it on him by imperative necessity, is to ensure the inevitable train of evils which indolence induces; while to yield to its necessity, is to gain not only facility of action in the locomotive organs, and a healthy circulation of the vital fluid, but an increase of nervous energy, with accumulated mental vigor. As the father of physic has long since observed, it gives strength to the body, and vigor to the mind; and it is an irrefragable truth, that where it is improperly neglected, the energy and strength of the whole machine falls to decay."

From the structure and from the constitution of man, this duty may be clearly drawn; and from the word of God it is enjoined, as one which cannot be violated with impunity, and shall be rewarded when fulfilled. But to what extent shall it be carried, as a duty? How far is the cultivation of the locomotive powers to be extended, in conformity with the rest of the nature of man, and the cultivation of his other qualities? Shall this be the single object of pursuit ; and shall immortal man devote to the culture of his body his exclusive, or even chief attention?

The relation which the body holds to the mind tempers the duty of physical culture, and prescribes its limit. Man has a mind to cultivate for God, as well as a body to bring into subjection to him, and this mind requires for its improvement no small portion of the time allotted to human life. The Bible is full of the precept to seek after knowledge, and pursue understanding; and God has affixed the seal of his approbation to the acquirement of wisdom, by giving the son of David a rich measure of understanding, in answer to his prayer. How then are these principles, apparently opposite, to be reconciled? By making the first race of men tillers of the ground, God seems to require the

complete fulfillment of the penalty of the fall; and by giving man a capacity for exploring knowledge, which is deeply hid, he appears to demand a life of study for its attainment. God has reconciled this apparent diversity of works, by the system of his providence. He has permitted different orders. of society, and he has kindly allowed these different principles to admit of such modification as to apply without interference to every class. But although the law which requires labor, and the command which urges the pursuit of knowledge, may be modified by all, it may be broken with impunity by none. Each class, while it pursues primarily its peculiar object, must yield to the law of necessity and to duty, in the pursuit of other attainments. These may by each be done, but others must not be left undone. Let, then, every accountable subject of the moral Governor, while he cultivates the exalted mind, not neglect the frame in which it tabernacles; or while he tasks the body in the developement of its powers, let him not forget that he owes to the mind a full share of attention and of care.

They that till the earth, must not forget that they have immortal minds to be improved for God, and immortal spirits to be devoted to his service. And they that pursue knowledge with insatiable avidity, must remember that the injunction has gone forth to live by labor. The scholar must sometimes follow the plough ad sudorem, and the farmer pursue study ad sapientiam.

From the state of action, we pass to another principle of the economy, not less imperious, although not imposed as a burden, but mercifully bestowed, in mitigation of that penalty. We shall consider now the physical necessity of sleep, and the moral laws which should govern this state of rest.

On the fourth day of his work, the Creator of the universe divided the day from the night, by making the sun to rule the day, and the moon to govern the night. In this division of time, he seems to have had reference to the future preservation of man; for, in the construction of his frame, he has affixed a law, that when the system becomes exhausted by exercise, it must be recruited by rest. Now man is prompted to action, so long as the nervous energy is stimulated through the senses. But at night, the natural excitements are removed-the eye is no longer roused by the contemplation of external objects-nor the ear assailed by sound-the feeling will not be excited to sensation, when

the locomotive organs do not transport the body to the contact of external objects, or these objects are conveyed to the touch. For the want therefore of these stimuli, the body sinks into repose after its fatigue from labor. And the night is kindly bestowed for the preservation and comfort of man. The beneficial influence of sleep may be briefly summed up in these general effects upon the body and mind.

"By sleep the vital energy is renewed, which had been exhausted by former exertions."

"The process of assimilation or nourishment goes on more perfectly."

"The frame attains its proper growth."

"Much acrid matter is expelled through the medium of perspiration."

"The cure of disease and restoration of health are in many cases promoted."

"The vigor of the mental faculties is renewed."

"The extension of life is advanced, and an important addition is made to its pleasures."*

Such are the effects which experience shows to be the kind result of sleep. Indeed, so indispensable is the necessity of sleep to the human frame, that the body could not endure its loss, in most cases, beyond a few days, and in any case could not suffer its deprivation beyond a few weeks, and the mind, without its restoring qualities, would soon break away from the subjection of reason, and leave the victim of watchfulness an exhausted maniac. Sleep is then, "the chief nourisher of life's feast." But it is not a cup of pleasure which may be taken without limit. It is very closely connected with the moral man. Its very state is a full illustration of the truth of this position. Consider the sensible phenomena of sleep. See that active, restless, and intelligent being, endowed with capacities, both corporeal and mental, capable of producing vast results. With his mind he grasps the laws of science, and sets in action the springs of art. He contemplates divinity, and can even be made so far to understand the spiritual world, as to enter a new and entire spiritual life and kingdom. With his locomotive powers, he goes from place to place in search of knowledge, or in the performance of duty. See him in his state of watchfulness, capable of loving and serving his Creator.

* Sir John Sinclair.

When the sun ariseth, "man goeth forth to his work and to his labor until the evening," and in the intensity of his desire, he pushes on his mind into new fields of learning. But now, how changed! This state of activity has given way to rest, and he that was all life and energy, has fallen into a state nearly allied to death. His motionless and inactive limbs are no longer subject to the will. Animal life is suspended, and organic life has yielded up a portion of its activity. His thinking mind no longer explores the mysteries of science. Deep sleep has steeped his senses in forgetfulness. How can he now morally perform his active duties! How can he now serve his fellow-man, or worship his Creator, God! In sleep, all his moral powers are suspended; but not so his moral obligation. He is still a creature, and must serve his Creator. He is a creature of time, and must prepare for eternity. How much, then, of this brief life, must be allowed to pass in the unconsciousness of sleep? How long shall man be permitted

"To lie in dead oblivion, losing half

The fleeting moments of too short a life?"

What rule must govern him, in regulating the period of his repose? For an answer to this, doubtless, he must look to the end and object of his being. This end is the glory of God; and this object the salvation of his own soul. To accomplish these, he is to give himself to God, that he may serve him with all his powers. He cannot, therefore, fulfill the end of the law, which is obedience, if, on the one hand, he spends in unnecessary activity that time which belongs to God; or, on the other, by long protracted labor and study, wastes those vital energies which should be restored by sleep.

The word of God, by establishing the principles on which the duty of man is founded, prescribes his obligations with regard to this part of physical culture. But we are directed by experience, to define the exact period which must be allotted to sleep, under the government of moral obligation. Careful observation on this subject has led to this practical conclusion: That in the first few months of infancy, nearly all the time must be devoted to the stillness of sleep. That then the dormant senses should be roused to use, and the mental faculties gradually stimulated into action, which may

be permitted for a quarter part of time. In early childhood, half of the day is required to restore, by sleep, the waste of energy which has been produced by labor during the other half. This may be reduced to a third, in maturer life; and as age advances, it may come, at last, to a quarter part, for sleep. But in the second childhood of extreme age, besides the regular sleep at night, transient rest by day must be once more resumed.

By the first of the principles which have now been adverted to, the powers of the body are strengthened by use; and by the last of the principles discussed, the vital energy is renewed by rest.

We come next to the consideration of another principle, by which the waste, not only of power, but of parts, is to be restored by food.

There is in man a principle of decay, as the result of his disobedience, the consequent fiat of the Almighty; and this would operate to the speedy extinction of the species, but for the mercy which permits him to prolong his existence to an extended term of years. This goodness operates, by connecting the life of man with the animal and vegetable kingdom around him; that from them he may draw support and sustenance, to repair the waste of the body, and recruit the loss of his powers.

The support of the system by food, while it constitutes a great part of the animal enjoyment of man, and has been graciously bestowed for his pleasure, as well as for his preservation, is probably more perverted to his injury and unhappiness, than all the other circumstances of his physical nature. Religious principle is therefore highly important here, that he may have some holy guard to restrict, and some holy guide to direct him in the quantity and quality of his food. The Scriptures have therefore furnished him with precepts, founded on principles which experience has illustrated, sufficiently clear to enable him to enjoy the bounties of Providence, for his comfort and support, while, at the same time, he is taught to do all to the honor and glory of his benefactor.

The historical record of God's dealings with primeval man, declares the intention of the Creator that the vegetable kingdom shall be given to him for food; and when man passed by a single family from the old world to the new, God once more, by covenant, gave to him the animal and