known many persons that found themselves so irritable after eating certain articles of difficult digestion, that they avoided society till the fit went off." Hence the rule that he gives to enable each person to decide his own case is, "any discomfort of body, any irritability or despondency of mind succeeding food or drink at the distance of an hour, a day, or even two or three days, may be regarded-other evident causes being absent-as a presumptive proof that the quantity has been too much, or the quality injurious." It is said, in the Life of President Edwards, that although of an infirm constitution and indifferent health, yet he was able to spend thirteen hours daily in his study. This surprising power of endurance is explained in the succeeding paragraph, in which we read that he carefully observed the effects of different sorts of food, and selected those which best fitted him for mental labour. Having also ascertained the quantity of food which, while it sustained his bodily strength, left his mind most sprightly and active, he scrupulously confined himself within the prescribed limits.

But not to dwell in details that are so accessible in elaborate treatises on this very subject, and that are deservedly held in the highest repute, we will only add, that the substance of what we have designed to say in the preceding remarks, is comprehended in an old Latin distich, by whom composed we do not recollect:

Si tibi deficiant medici, medici tibi fiant

Hæc tria; mens hilaris, requies, moderata diœeta,

which one has paraphrased in the following clumsy couplet:

Employ three physicians; first, Doctor Diet,

Then Doctor Merryman, with Doctor Quiet.

Another counsel to be heeded with special care by the desponding, is to

BE HABITUALLY OCCUPIED.

We refer not to bodily exercise merely, so essential to vigorous health, and to a lively flow of the animal spirits, but we speak of occupation for the mind, in connection with some useful employment, to save it from those morbid actings by which it is made the prey to its own energies. Many diseases of body are

produced, increased, and perpetuated by the attention being directed to the disordered part, but the employment which diverts the attention from the disease, often cures it. It is said that Kant was able to forget the pain of gout by a voluntary effort of thought; and paroxysms of his disease, that would have laid others aside, were scarcely heeded, while his mind was absorbed by some problem in metaphysics. We once knew an enterprising and successful man of business, who had hardly reached the meridian of his life before he had made a handsome fortune. He was now advised to sell his establishment, and live for the future more at his ease. The counsel was well intended; it seemed to be judicious, and was followed; but the sudden abstraction of so much care, by which his mind had been distended, caused a collapse. He soon became unhappy, desponding, and would have sunk into a state of melancholy but for the interposition of friends, who perceived at once his alarming condition, and the obvious cause. Without asking his consent, they re-purchased

his place of business, and induced him to resume it. In a few weeks he recovered his former cheerfulness and mental energy. Employment gave a healthful stimulus to his mind, which suffered no relapse to its former morbid state through many years to the close of a long and useful life.

Whoever has noticed the amazing power of the thoughts in disturbing the functions of the body, will accord with the poet, that

'Tis the great art of life to manage well

The restless mind.

This is none the less true in relation to religious men than to others. "There are many," Cecil says, "who sit at home, nursing themselves over a fire, and then trace up the natural effects of solitude, and want of air and exercise, into spiritual desertion. But this is to confound nature and grace, and to make a sort of mystery of that which is readily connected with a natural cause." Now and then we find one who appears to be happy in a sort of quietism, or cloistered piety, which rather shuns than seeks communion with what is

without. How it will be in the world to come, we do not pretend to say; but it has never been found in this, that they are the happiest in religion who withdraw from all active occupation, and spend their whole time in devout contemplations. No man, it has been said, is ever more religious for having his mind constantly occupied with religion. This may seem a parodox, but those who know how little necessary connection there is between theological studies and spirituality of mind, and how much a professional familiarity with such subjects tends to deteriorate their influence, will readily subscribe to the truth of the assertion. Although the truly pious man can have but one dominant motive, the glory of God, yet the active powers of the mind will find useful and pleasant exercise in a thousand different ways ways of promoting it. To be engaged in doing good then, is alike needful to the happiness of the spiritual man and to his health.

Under a former head, we quoted one of four rules for the relief of melancholy Christians,