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barely from sleeping too long, but even from what we imagine to be quite harmless, the lying too long in bed. By soaking, (as it is emphatically called,) so long between warm sheets, the flesh is, as it were, parboiled, and becomes soft and flabby. The nerves, in the mean time are quite unstrung, and all the train of melancholy symptoms, faintness, tremors, lowness of spirits, (so called) come on, till life itself is a burden.

6. One common effect of either sleeping too long, or lying too long in bed, is Weakness of Sight, particularly that Weakness which is of the nervous kind. When I was young, my sight was remarkably weak. Why is it stronger now than it was forty years ago? I impute this principally to the blessing of God, who fits us for whatever he calls us to. But undoubtedly the outward mean which he has been pleased to bless, was the rising early in the morning.

7. A still greater objection to the not rising early, the not redeeming all the time we can from sleep, is, It hurts the soul as well as the body: it is a sin against God. And this indeed it must necessarily be, on both the preceding accounts. For we cannot waste, or (which comes to the same thing) not improve any part of our worldly substance, neither can we impair our own health, without sinning against him.

8. But this fashionable intemperance does also hurt the soul in a more direct manner. It sows the seeds of foolish and hurtful desires: it dangerously inflames our natural appetites; which a person stretching and yawning in bed, is just prepared to gratify. It breeds and continually increases sloth, so often objected to the English nation. It opens the way, and prepares the soul for every other kind of intemperance. It breeds an universal softness and faintness of spirit, making us afraid of every little inconvenience, unwilling to deny ourselves any pleasure, or to take up or bear any cross. And how then shall we be able (without which we must drop into hell) to "take the kingdom of heaven by violence?" It totally unfits us for "enduring hardship as good soldiers of Jesus Christ;" and conse

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quently for "fighting the good fight of faith, and laying hold on eternal life."

9. In how beautiful a manner does that great man, Mr. Law, treat this important subject!* Part of his words I cannot but here subjoin, for the use of every sensible reader.

"I take it for granted, that every Christian who is in health is up early in the morning, For it is much more reasonable to suppose, a person is up early, because he is a Christian, than because he is a labourer, or a tradesman, or a servant.

"We conceive an abhorrence of a man that is in bed, when he should be at his labour. We cannot think good of him, who is such a slave to drowsiness, to neglect his business for it.

"Let this, therefore, teach us to conceive, how odious we must appear to God, if we are in bed, shut up in sleep, when we should be praising God; and are such slaves to drowsiness, as to neglect our devotions for it.

66 Sleep is such a dull, stupid state of existence, that even among mere animals, we despise them most which are most drowsy. He, therefore, that chooses to enlarge the slothful indolence of sleep, rather than be early at his devotions; chooses the dullest refreshment of the body, before the noblest enjoyments of the soul. He chooses that state which is a reproach to animals, before that exercise which is the glory of angels.

10. "Besides, he that cannot deny himself this drowsy indulgence, is no more prepared for prayer when he is up, than he is prepared for fasting or any other act of selfdenial. He may indeed more easily read over a form of prayer, than he can perform these duties: but he is no more disposed for the spirit of prayer, than he is disposed for fasting. For sleep thus indulged gives a softness to all our tempers, and makes us unable to relish any thing but what suits an idle state of mind, as sleep does. So that a person

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who is a slave to this idleness, is in the same temper when he is up. Every thing that is idle or sensual pleases him. And every thing that requires trouble or self-denial, is hateful to him, for the same reason that he hates to rise.

11. "It is not possible for an epicure to be truly devout. He must renounce his sensuality, before he can relish the happiness of devotion. Now he that turns sleep into an idle indulgence, does as much to corrupt his soul, to make it a slave to bodily appetites, as an epicure does. It does not disorder his health, as notorious acts of intemperance do; but like any more moderate course of indulgence, it silently, and by smaller degrees, wears away the spirit of religion, and sinks the soul into dulness and sensuality.

"Self-denial of all kinds is the very life and soul of piety. But he that has not so much of it as to be able to be early at his prayers, cannot think that he has taken up his cross, and is following Christ.

"What conquest has he got over himself? What right hand has he cut off? What trials is he prepared for? What sacrifice is he ready to offer to God, who cannot be so cruel to himself as to rise to prayer at such a time, as the drudging part of the world are content to rise to their labour?

12. "Some people will not scruple to tell you that they indulge themselves in sleep, because they have nothing to do: and that if they had any business to rise to, they would not lose so much of their time in sleep. But they must be told, that they mistake the matter: that they have a great deal of business to do: they have a hardened heart to change; they have the whole spirit of religion to get. For surely he that thinks he has nothing to do, because nothing but his prayers want him, may justly be said to have the whole spirit of religion to seek.

"You must not, therefore, consider how small a fault it is to rise late; but how great a misery it is to want the spirit of religion: and to live in such softness and idleness as make you incapable of the fundamental duties of Christianity.

"If I were to desire you not to study the gratification of your palate, I would not insist upon the sin of wasting your money, though it is a great one; but I would desire you to renounce such a way of life, because it supports you in such a state of sensuality, as renders you incapable of relishing the most essential doctrines of religion."

"For the same reason, I do not insist much upon the sin of wasting your time in sleep, though it be a great one; but I desire you to renounce this indulgence, because it gives a softness and idleness to your soul, and is so contrary to that lively, zealous, watchful, self-denying spirit, which was not only the spirit of Christ and his Apostles, and the spirit of all the saints and martyrs that have ever been among men, but must be the spirit of all those who would not sink in the common corruption of the world.

13. "Here, therefore, we must fix our charge against this practice. We must blame it, not as having this or that particular evil, but as a general habit that extends itself through our whole spirit, and supports a state of mind that is wholly wrong.

"It is contrary to piety: not as accidental slips or mistakes in life are contrary to it: but in such a manner as an ill state of body is contrary to health.

"On the other hand, if you were to rise early every morning, as an instance of self-denial, as a method of renouncing indulgence, as a mean of redeeming your time and fitting your spirit for prayer, you would soon find the advantage. This method, though it seems but a small circumstance, might be a mean of great piety. It would constantly keep it in your mind, that softness and idleness are the bane of religion. It would teach you to exercise power over yourself, and to renounce other pleasures and tempers that war against the soul. And what is so planted and watered, will certainly have an increase from God."

III. 1. It now only remains to enquire, in the third place, How we may redeem the time? How we may proceed in this important affair? In what manner shall we most effectually practise this important branch of temperance?

1 advise all of you, who are thoroughly convinced of the unspeakable importance of it, suffer not that conviction to die away, but instantly begin to act suitably to it. Only do not depend on your own strength: if you do, you will be utterly baffled. Be deeply sensible, that as you are not able to do any thing good of yourselves, so here in particular, all your strength, all your resolution will avail nothing. Whoever trusts in himself will be confounded. I never found an exception. I never knew one who trusted in his own strength that could keep this resolution for a twelvemonth.

2. I advise you, secondly, Cry to the Strong for strength. Call upon him that hath all power in heaven and earth. And believe that he will answer the prayer that goeth not out of feigned lips. As you cannot have too little confidence in yourself, so you cannot have too much in him. Then set out in faith: and surely his strength shall be made perfect in your weakness.

3. I advise you, thirdly, Add to your faith, prudence: use the most rational means to attain your purpose. Particularly begin at the right end, otherwise you will lose your labour. If you desire to rise early, sleep early: secure this point at all events. In spite of the most dear and agreeable companions, in spite of their most earnest solicitations, in spite of entreaties, railleries, or reproaches, rigorously keep your hour. Rise up precisely at your time, and retire without ceremony. Keep your hour, notwithstanding the most pressing business: lay all things by till the morning. Be it ever so great a cross, ever so great self-denial, keep your hour, or all is over.

4. I advise you, fourthly, Be steady. Keep your hour of rising, without intermission. Do not rise two mornings, and lie in bed the third; but what you do once, do always. "But my head aches." Do not regard that. Do not regard that. It will soon be over. "But I am uncommonly drowsy; my eyes are quite heavy." Then you must not parley; otherwise it is a lost case: but start up at once. And if your drowsiness does not go off, lie down for awhile, an hour or two after.

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