not fulfil this glorious purpose. He "has sought out many inventions," and "the imaginations of his heart are only evil continually." In consequence of which, the curse of a violated law rests upon the body, through the agency of which he originally sinned, as well as upon the spirit, by which he rebelled against his God. Now it is unquestionably the duty of man, so far as possible, to bring back the body, as well as the mind, to the perfect service of his Maker; and by a cultivation of its powers in the more perfect service of God, to avert the penalty of his transgression.

Nor is it only because the body is made by God, that it is bound to serve him. It is the most wonderful of the works of the Almighty. At the creation, God made the visible world, and then made man, its possessor, as if he had reserved the chief glory of his creation to be the last of his works. What a glorious piece of workmanship must that have been, when, in the likeness of God, made he man! And even now, in all the ruins of the fall, "What a piece of work is man!" The inspired Psalmist, when considering this structure of himself, exclaims, "We are fearfully and wonderfully made"! Centuries have passed away, and the perfection of the structure of the human body is not yet fully explained. But enough is seen in the symmetry of its proportions, the perfect adaptation of its organs to their uses, and the entire fitness of the whole for the purposes of its creation, to lead the mind to wonder at the work, and to adore the Maker. The exclamation rises spontaneously that "the undevout" anatomist "is mad."

Can it be consistent with duty, that this fair frame should be left uncultivated, and its fine faculties be permitted to languish and decay? Is it not most unreasonable, to permit the body to degenerate, from neglect of culture, or to become exhausted from the evil influences of sinful habits?

The powers of the body should be cultivated, because of its connection with the mind. The nature of the union of the body and the soul, is one of those invisible and mysterious relations, which the Maker has been pleased to conceal from the utmost effort of investigation. But the fact is clearly seen in the mutual action of mind and matter. Among these relations, one of the most prominent, presenting itself to daily experience, is the influence exerted upon the mind by the body, under the different states of health and disease. The inconsistency of expecting a vigorous and

active mind in a weak and sickly body, is readily seen. While an imbecile and sluggish intellect is readily looked for in a crowded and inactive frame. With common consent, too, in a body neither too effeminate from indulgence in repose, nor too gross from luxurious habits, but vigorous from labor, and active from a moderate supply of food, a mind clear and elastic, sound and sprightly, is certainly expected. In childhood, a puny body cannot bear the labor of bending itself to the requirements of the mind, by a long continued effort in study. So that the education of feeble children is necessarily neglected; and the minds of such are left to feed on vanity, or waste in inactivity. But when the physical powers are duly cultivated and equally proportioned, the mind expands in its capacity, and becomes insatiable in its thirst for improvement; so that the trite definition of health has been, "Mens sana in corpore sano.'

Besides this connection of the body with the intellectual faculties, there is a deeper and yet more important connection of the body with the spiritual existence of man. This is that exalted relation in which the body, through the medium of the affections of the heart, may be united to deity, and become assimilated to God. This connection of the body with the eternal Spirit, is taught in the revealed word of God, as well as seen by the observation of experience. The inspired Paul says to the churches of his charge, "What! know ye not that your body is the temple of the Holy Ghost which is in you?" 1 Cor. vi. 19. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 1 Cor. iii. 16. "For ye are the temple of the living God; as God hath said, I will dwell in them and walk in them." 2 Cor. vi. 16. "In whom ye also are builded together, for an habitation of God through the Spirit." Eph. ii. 22. And Peter also says, "Ye also, as lively stones, are built up a spiritual house." 1 Pet.

ii. 5.

It is thus that the Scriptures confer honor on the body, as the valuable casket which contains the precious soul. And thus the body is to be made holy, for the service of the spirit, as the altar is sanctified for the sacrifice it bears.

Equally explicit are the oracles of God in giving the body a noble rank in its union to the blessed Saviour.

"Know ye not, that your bodies are the members of Christ?" 1 Cor. vi. 15. "Now ye are the body of Christ.”

1 Cor. xii. 27. “We being many are one body in Christ." Rom. xii. 5. "But the body is of Christ." Col. ii. 17. "And he is the Saviour of the body." Ephesians v. 23. "For we are members of his body, of his flesh, and of his bones." Ephesians v. 30.

Thus the union of the body and the soul with Deity, is recognized by the word of God. And the deduction which it draws from the fact, is the urgent duty of cultivating the powers of the body, on religious principles, for the service of God. The exhortations which it consequently uses for this purpose are such as these :-" Therefore glorify God in your body, and in your spirit, which are God's." 1 Cor. vi. 20. "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." 1 Cor. x. 31. "Yield your members servants to righteousness, unto holiness." Rom. vi. 19. "Christ shall be magnified in my body." Phil. i. 20. "If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." 1 Cor. iii. 17. "Let not sin reign in

your mortal body." Rom. vi. 12.

If these precepts are obeyed, then follow the promises, given in connection. "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." Romans viii. 11. "Because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God." Romans viii. 21. "If ye, through the Spirit, do mortify the deeds of the body, ye shall live." Romans viii. 13. I leave this point of my subject in the forcible injunction of the apostle; "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." Romans xii. 1.

I have said that what is here taught in the Bible, is consonant with the observation of experience. Not to enter generally upon the copious subject of the influence of physical causes upon religious character, I notice only one of the prominent results, which daily appear in life. Is it not constantly seen, that the languid and sickly body gives its morbid impress to the religious character? Does not the Christian oftentimes become dark and doubtful, when disease bows down his spirit? If this is so in the Christian, who 33

VOL. I.

has, at some time, tasted that the Lord is gracious; how shall it be expected that the first influences of piety will take root in a weak and sickly soil? There must be a balance of proportions, in the powers of the body and the mind, for spiritual life to germinate with vigor and activity. When the bodily powers are not developed, the mind is dim and lifeless; or if the spirit of such a frame is excited, it becomes uneven and tumultuous. The agitated mind can no more reflect the beauty of religion, than can the ruffled surface of the water reflect the starry heavens. There must be peace and calmness in the soul, for the Spirit of God to dwell in the affections of the heart; and this will more perfectly exist, with clearness of intellect and corporeal strength.

From what has been thus briefly noticed, is it not an apparent duty, to cultivate, to their highest excellence, the physical powers of the human frame, from its present connection with rational and spiritual life?

The powers of the body should be cultivated, because of its connection with eternity.

I apprehend that the body is not sufficiently appreciated in its relation to a future existence. Considered only in reference to this life, and as possessing in itself the elements of dissolution, and still more as being the instrument by which the soul stoops to sensuality, it may well be styled a "vile body." But when the gospel is made to shine upon it, which has brought life and immortality to light, it assumes new features, and acquires new dignity. Even reason would suggest, that so noble a structure could not be designed to be destroyed forever, were it not that experience rises up with the assertion that every human frame shall moulder in the dust, and be scattered by the winds of heaven. Thus would reason and experience differ. But revelation explains the seeming contradiction, by unfolding the purposes of God and the destiny of man.

And what is the declaration of the gospel with regard to the present and future destiny of the material part of man? Originally made upright, he fell from his high estate, and received the unalterable sentence, "Dust thou art, and unto dust shalt thou return.' "" The seal which is here put upon his fate, because of his sinful nature, is reaffixed in consequence of actual transgression. "The wages of sin is death." "Death hath passed upon all, because that all

have sinned." Such is the inevitable decree of the Almighty. But his purposes do not stop here-"As by one man came death, by one came also the resurrection of the dead." "As in Adam all die, even so in Christ shall all be made alive." The Saviour dispels the darkness which hangs over the grave, through which, nor reason nor philosophy could penetrate. Together with the death, therefore, the Holy Scriptures have fully revealed the certain resurrection of the body. The apostle to the Gentiles, in addressing the Corinthian church, and through them all who desire to love and serve their God, has not only declared and proved this all important fact, but has made it the foundation of most urgent duty. "Be ye therefore steadfast, immoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord."

But it may be asked, if the body shall die, and dissolve, what connection can it have with the future world, although there be a certain resurrection? In answer to this, let us take the train of observation made by the apostle on this subject: "How are the dead raised up? and with what body do they come?" Learn from the seed which thou sowest. "Thou sowest not that body that shall be, but bare grain; it may chance of wheat, or of some other grain. But God giveth it a body, as it hath pleased him, to every seed his own body." So with man, the body that shall be, shall hold the same relation with that which has been, as the plant to the seed which is sown. "It is sown a natural body; it is raised a spiritual body." But still a body—receiving its character and its figure-its faculties and its powers-its vigor and perfection-according as that which is sown is capable of germinating into more or less of spiritual excellence. Just as the plant shoots up into wheat, or some other grain, according to the seed which was sown. natural body is sown, so shall the spiritual body rise. If the Spirit of God has breathed upon it before it returned to the dust, it shall rise sanctified for the eternal service of God. And if this Spirit has imparted to it his holy influences, while it was expanding its powers, and has consecrated them. to the service of God, making every member his servant, there is prepared a seed, rich and efficient, that shall spring up into full vigor in the life to come. The material body thus imparts its influences to the spiritual body, into which it springs, as its germinating principle. And thus the powers

As the