dispense with much of that prolixity which seemed indispensable in treating of diet.

First rule as to exercisc.

The first established rule in respect to exercise, is, that

IT SHOULD BE REGULAR.

Some students think it sufficient, if once a week they break away from their books, and spend half a day, or a whole day, in laying in a stock of exercise for the week. But this will answer scarcely better, than to eat enough every seventh day for the intervening six. Just as the food would oppress the stomach, so will such exercise exhaust, rather than strengthen, all the powers of life. Nature attempts to conform her operations to our habits: and if we make sudden transitions from long repose to protracted muscular effort, she has not become habituated to it, and suffers violence; because she has been endeavoring for some time to accommodate her movements to a state of rest. The processes of digestion, assimilation, and secretion, must daily go forward, in order to keep the system sustained. Now the great object of exercise is, to assist in carrying on these operations: and, therefore, exercise will be needed every day, as much as food.

Exercise on the Sabbath.

Some may inquire, whether it be proper to exercise on the Sabbath: In itself considered, there is surely no violation of the divine command to keep the Sabbath holy, in taking so much exercise, of some kind, as will render a person most fit for a due observance of the day. But if one man is in a habit of riding or walking abroad on that day, however pure his motives, his example may have a bad effect upon those, who do not understand how it is, that he needs exercise, when rest is their surest method of collecting their thoughts and directing their minds to religious objects. Hence the student, and even the dyspeptic, had better make it a rule to avoid, as much as possible, exercise

EXERCISE ON THE SABBATH.

207

in public on the Lord's day; unless medical prescription requires it. As a substitute, they can make some muscular efforts within doors, that will answer the purpose in a measure: These in-door exercises, however, should be of such a nature, as to show that nothing but necessity, or a sense of duty, induces a man to perform them. If a man saw wood, or work at some mechanical art, it gives too secular an aspect to his efforts, and they will have a bad influence upon his family or friends. But if he walk briskly through an open hall, for an hour; or swing a chair or other weight a hundred times; every one will see that he does not exercise for the sake of pleasure or pecuniary profit.

Another expedient will help the conscientious man very much in this matter. Let him take a great deal more ex ercise abroad on Saturday, than on any other day: for although this method will not furnish him with a supply of exercise for the week, yet, if the constitution be accustomed to regular, daily exercise, an increase in the quantity, on the sixth day, will strengthen the system for resting on the seventh. Indeed, the rule, which the Israelites were directed to observe in regard to collecting manna, may be a good one for the Christian, in respect to out-door exercise. They were oblieged to collect a quantity of it every morning, sufficient only for that day; except on Saturday, when they gathered double the usual amount; and this sufficed them for the Sabbath, although, in any other case, it was good for nothing but a single day.

There is another circumstance of great importance in respect to this point. Let the man who would pass his Sabbath pleasantly and profitably, with little exercise, remember that he should be peculiarly abstemious in his diet on that day, eating much less in quantity, and of less stimulating kinds of food. Nay, some recommend actual fasting as a most valuable means, not only of avoiding the evils I have spoken of, but likewise as purifying the system from the effects of any dietetic excesses of the past week, and strengthening it against any that may be committed during the one

do, for sickness and premature debility. The same number of men, therefore, under the reign of temperance, will do much more in the mighty work of renovating the world, than they can do, under the influence of the present habits of society.

Is this all imagination? Or does the language of prophecy teach us the same? Speaking of the latter days, Isaiah says there shall be no more thence, an infant of days, nor an old man that hath not filled his days; for the child shall die a hundred years old but the sinner, being a hundred years old, shall be accursed. And they shall build houses and inhabit them; and they shall plant vineyards and eat the fruit of them. They shall not build and another inhabit; they shall not plant and another eat; for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. Certainly this passage describes an important addition to the term of life in latter times: in this world too, because sinners are here spoken of. And if we seek for natural causes to account for such a result, how exactly does temperance answer the requisite conditions.

The same prophet says also, of the Jerusalem, in which the righteous shall dwell in rnillenial times, that the inhabitant shalt not say I am sick. And to produce such a wonderful and most desirable consummation, what else is needed, but the universal practice, of universal temperance!

But the progress of temperance, in respect both to drink and food, paves the way for the progress of true piety. Hence temperance will be the means of qualifying many more young men to be ministers and missionaries. And since its general prevalence will render unnecessary many branches of business, now extensively pursued, more and more youth can be spared for the benevolent work of carrying civilization and science to their ignorant and benighted fellow men.

Money for the work.

Temperance will also furnish the pecuniary means for

RICHES OF TEMPERANCE.

199

this work. Our benevolent societies now find it extremely difficult to procure money enough to carry forward their operations on a very limited scale. But were only their present contributors to adopt the principles of temperance, they might enable these societies to enlarge the sphere of their labors in an astonishing ratio. Admitting that the 800,000 professing Christians in the United States, constitute these contributors, or are equivalent to them as to number, and the following estimate must be regarded as very moderate.

The pecuniary expense of ardent spirit in this country, cannot be but less than one hundred millions of dollars annually. Divided equally upon our thirteen millions of inhabitants, it will give eight dollars to cach individual. Suppose that professors of religion expend only one third as much as the average sum for this article; and the 800,000 would, by total abstinence, save $2,136,000.

annum.

Suppose each of these individuals, by reducing the quantity of his solid food one half, could save ten dollars per The whole amount saved would be $8,000,000. To this ought to be added at least $4,000,000 more, for the unnecessary dishes, and sweet-meats, cakes, fruits, &c. with which friends and parties are regaled.

Tobacco, cigars, and snuff, at one pound for each individual, (about the quantity consumed in England) and at twenty cents per pound, amount to 160,000 dollars.*

Tea, at one pound for each person, at one dollar per pound, $800,000. Coffee, at two pounds each, and thirty cents per pound, $480,000.

The whole amount is not far from fifteen millions; or thirty times more than the income of the charitable and benevolent societies in the United States in 1829. To this might be added, could it be estimated, a large sum, saved by the influence of temperance, from the ordinary expenses of sickness. Another large amount also, for the addi

• See Journal of Health, p. 27.

which the Sabbath commences. At any rate, they certainly do not observe this rule, who eat more on the Sabbath than on any other day; which I fear is the case with very many: nor those who live on vegetable food the early part of the day, but devour animal food enough at night to gorge a Polyphemus.

Occasional excursions abroad.

In urging the necessity of regularity in exercise, I would by no means be understood as discouraging the student from the salutary habit of occasionally taking a larger amount of it than is usual; breaking away, for example, for a day or two, from his books, and climbing the distant mountain, or in some other way, escaping beyond his daily circle of occupation and thought. This exerts a most salutary influence upon the system and upon the mind, if not carried so far, and indulged in so frequently, that the control over the mind is lost, and a roving, discontented, indolent disposition is acquired. But a certain amount of daily exercise must not be dispensed with, however frequent these occasional efforts can be made. And ordinarily, it is best, as far as convenient, to devote a certain portion of each day to this object; not suffering any thing else to interfere with, or encroach upon, a period which is probably of more importance to the scholar, than any other part of the twentyfour hours, except his seasons of devotion. Indeed, as old Cheyne has justly remarked, a man should make exercise a part of his religion." At least, every student ought to make it a point, to fail no oftener in his daily exercise, than he does in his regular meals; since his digestion requires the exercise, as much as his stomach does the food.

Second rule as to exercise.

The second rule respecting exercise, is, that IT SHOULD

NOT BE VIOLENT OR EXCESSIVE.

This rule is particularly important for the invalid of delicate habits. Very many such, having heard in general,