and the general principles of grammar, as applied to the English and French languages, she laid such a foundation, that when she became the mother of children, for their sakes she ran over the Latin and Greek classics, in the short method recommended by Mr. Locke, so as to make her a profitable instructor to them, in these languages. With the same views, she began, and to a considerable extent prosecuted the study of botany. From the same versatility of genius, and habits of industry, after she was married, she read with attention, most of the practical writers on medicine, that are usually put into the hands of medical students; and studied with particular interest, such of them, as treat of the diseases of women and children. times of general sickness, when her husband was full of business, she frequently shortened his labours, in studying cases of peculiar difficulty, by running over his books, and finding similar cases; and collecting in one view, for his inspection, the opinions and practice of standard medical authors, on diseases of the same nature. She was familiar with most of the modern works of genius, taste, and imagination, written in the English and French language, and enjoyed them. In solid learning, she was not deficient. Locke's Essay on the Human Understanding, Watts's Logic, Improvement of the Mind, Philosophical Essays, and other works

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of science, were the studies of her youth. To these, as she grew up, she added natural and civil history, biography, astronomy, chronology, philosophy, voyages, travels, &c. In divinity, she read much of what was practical, but rarely looked into any thing that was controversial. A few fundamental doctrines, such as free salvation, by the atoning sacrifice of the co-equal Son of God, and the sanctification by the Spirit, she considered as essential, and worth contending for; but disputes on minor, unessential points, she considered as injurious to peace, harmony, and the best interests of religion, and would not waste her time in studying them, any farther than making up her opinion on particular points, from what appeared to her own mind, to be revealed in the word of God. If that was silent, or did not decide for or against any opinion or practice, she took no farther pains in its investigation. Though she highly delighted in the effusions of genius, and elegancies of fine writing, she found great profit and pleasure in reading the plain, but substantial, practical works of some of the old divines, of the seventeenth, and early periods of the eighteenth century. Baxter, Flavel, Boston, Owen, Allen, Drelincourt, Henry, Burkitt, Watts, and Doddridge, and some others of the same stamp, were her favourite authors. These she read with attention, and underscored with a pencil such passages as were most interesting.

From Henry's Exposition of the Scriptures, she made considerable transcripts, which have been found in packets of her writing. She felt a particular interest in the prosperity of a family in Charleston, descended from the famous Thomas Boston, of Ettrick, in Scotland, author of a book, entitled, "The Crook in the Lot, or the Sovereignty and Wisdom of God, in the afflictions of Man;" from the reading of which, she had received much comfort and benefit. Owen on Indwelling Sin, and Flavel on Providence, and on Keeping the Heart, she repeatedly read. Among her papers has been found an abridgment of the last mentioned work, made by herself, and written with her own hand.*

ABRIDGMENT.

To keep the heart, is carefully to preserve it from sin, which disorders it, and maintain that spiritual frame, which fits it for a life of communion with God; and this keeping of the heart, includes in it these six acts. 1st. Frequent examinations of the frame of the heart turning in, and examining how the case stands with it.

2d. Deep humiliation, under a sense of soul disorders, and heart evils,

3d. Earnest prayer to God, for heart purifying and rectifying grace; when sin hath defiled and disordered it.

4th. The imposing of strong engagements and bonds upon ourselves, to walk more accurately with God, and avoid the occasions, whereby the heart may be induced to sin.

5th. A constant, holy jealousy, over our own hearts: and 6th. A realizing sense of God's presence with us, and a setting the Lord always before us.

From this strict discipline of the heart obtained by the means before mentioned conse

To keep the heart, is hard work; constant work, and the most important work; the honour of God; the sincerity of our profession; the beauty of our conversation; the comfort of our souls; the improvement of our graces and our stability in the hour of temptation, are all wrapt up in, and dependent, on our care and sincerity, in heart work.

Motives for keeping the heart.

1st. The studying and keeping the heart, helps the understanding in the deep mysteries of religion.

2d. It preserves it against the infection of dangerous errors. 3d. It is one of the best evidences of sincerity.

4th. All ordinances would be fruitful, sweet, and comfortable, if our hearts were better kept.

5th. Acquaintance with the heart, furnishes a fountain of matter for prayer.

6th. By keeping the heart, the decayed power of religion, will be recovered among professors.

7th. By diligently keeping the heart, we shall prevent, and remove scandals and stumbling blocks out of the world.

8th. A heart well kept, will fit us for any condition, God casts us into, or any service he hath to use us in.

9th. Dligently to keep the heart would exceedingly sweeten the communion of saints.

10. By keeping the heart, the comforts of the spirit, and precious influences of all ordinances would be fixed, and much longer preserved on the soul than they now are.

Look over these ten special benefits; weigh them in a just balance. Are they small matters? Is it a small thing to have thy weak understanding assisted: thine endangered soul antidoted; thy sincerity cleared; thy communion with God sweetened?, Is it a small thing to have the decayed power of Godliness revived? all fatal scandals removed; the communion of saints restored to its primitive glory, and the influences of ordinances, abiding in

quences resulted which were not contemplated. In attendance on the communion, and other

the souls of saints? If these be no common blessings, no small benefits, then surely it is a great duty to keep the heart with all diligence.

Special means for keeping the heart.

Means 1st. Would you this keep your heart as hath been recommended; then furnish your hearts richly with the word of God, which is the best preservative against sin.

2d. Call your hearts frequently to an account, if ever you mean to keep them with God.

3d. Take heed of plunging into such a multiplicity of earthly business as you cannot manage without neglecting your main business.

4th. Carefully observe the heart's first declensions from God, and stop them there.

5th. Take heed of losing the liveliness, and sweetness of your communion with God, lest thereby your hearts be loosed off from God.

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6th. Habituate thy heart to spiritual meditation, if thou wouldst have it freed from base burdensome diversion.

Words of consolation to those who are plying heart work, groaning and weeping in secret, over the hardness, pride, earthliness, and vanity of their hearts; fearing and trembling over the experienced deceitfulness, and falseness of them.

1st. This argues the heart to be upright and honest, whatever thy other gifts and abilities may be.

2d. God would never leave thee under so many heart troubles, and burdens, if he intended not thy real benefit thereby.

3d. God will shortly put a blessed end to all these troubles, cares, and watching. The time is coming when thy heart shall be as thou wouldst have it, when thou shalt be discharged of all these cares, fears, and sorrows, and never cry out, Oh my hard, my proud, my vain, my earthly heart, any more. When all darkness shall be banished from thy understanding, and thou