MORAL HEALTH. BY REV. J. W. PUTNAM. SCRIPTURE LESSON, LUKE XV. They that be whole need not a physician, but they that are sick. MATTHEW IX. 12. If it be allowable to use a metaphor, where more exact terms are scarcely possible, and where the quality represented gains vastly more in force, than it loses in rigid truth, it may be proper to characterize a state of grace, by the terms moral health. The sacred writers show no reluctance in the use of this figure, which at once suggests the analogies between spiritual wholeness and physical sound ness. The Saviour, while announcing himself as the Physician of souls, addresses himself to the morally infirm—thereby authorizing the use of the analogy, as both truthful and just. The Old Testament writers make choice of the same, or similar forms. of speech, when speaking of kindred topics. "I shall yet praise Him who is the health of my countenance," was the exclamation of one, whose sins had overcast his fortunes with serious reverses. So likewise, Isaiah, when commending deeds of mercy, rather than the long abused forms of the Jewish ritual, and showing how much better it is "to loose the bands of wickedness, undo the heavy burdens, let the oppressed go free, and to break every yoke, than to bow down his head, or afflict his soul," says "then shall thy light break forth as the morning, and thy health shall spring forth speedily." But we need not stay to recite the many instances in which this, or a similar figure, is used to indicate the redeeming power of truth in the needy soul. If not the more exact language of metaphysics, it is nevertheless the comprehensive lesson of inspired wisdom, and may aid us to illustrate an important truth. We have I. In the first place, we mark the fact, that health is the normal condition of man. It is not a forced, nor an unnatural state of our nature. proof of this in the soul itself. The commendation it bestows on virtue, and the sentiments that come forth spontaneously to censure vice, are incompatible with any other supposition. For however impressively it may be urged that man is depraved, it is equally true, that he ever bears with him the condemnatory sentence of admitted wrong, and thus, the same nature that is liable to fall so low, in point of moral integrity, bears perpetual testimony against the enemy of its peace. Even when we go down that broad way of death, where human nature reaches its lowest state, we are not left without visible proofs, that moral health is that better condition, for which the soul was formed. And why have we this spontaneous judgment, this intuitive consciousness, that seldom ceases to urge its accusations against the wrong doer? Why does the soul, in the very grave of worldliness and sin, commend virtue, and bear witness against the path of transgression? In considering these more painful examples, to establish the depravity of our race, and to impress upon the mind the incapacity of man for goodness, it seems to have been forgotten, that it is the same nature, adjudged so poor, and morally impotent, that sits in judgment upon its own deeds. It has been overlooked, that from the same source, we have both the rebuke and the dread of wrong. We have not considered, that the same hand affixes the seal of censure to the criminal act, even while unwashed of guilt. Now, if depravity were the natural state of man, and we were wholly corrupt, we could not expect this disapproval of wrong. If we were constituted otherwise than for virtue, we could scarcely account for the fact, that the soul finds so little congeniality without its moral sunlight. Into the same quarry, therefore, from which the pillars of Calvinism are hewn, we may go to confront the advocate of native depravity, with this important and significant fact, that human nature, however corrupt, utters its perpetual warning against the wrong. It is an element foreign to the native health of the soul. It is a climate in which man is not at home; and from which he is led, by his better judgment and the wiser promptings of his deliverance. Nor is it less a fact, that men u what they conceive to be good. of human depravity- and we ar that much may be said of itbiased powers yet possess an el strain can fully destroy; and whe sure of these corrupt influences spring to the post of loyalty. Min and you shall hear from those who capable of what they commend, tl astic praise of the generous, ma heroic deeds of others. This is tr may be read wherever Providence deeds to the attention of the w nature, so pitiable and morally decr from the retreat of passion, and u degradation, and from every haunt honor, into the light of a genero itself, as in the beams of day. I for the wrong it has embraced. I the principle it has mistaken; still science it has abused. It has 1 temptation it has failed to resist. memory of the past, and turns wi when the lost shall be retrieved. to the height from which it has for the firm footing of worth; pressed by wasting health, sighs those elasticE JER BE RET Seldom do we fSIÓN better cause for the chosen the broad way of has gained a tempoy ng T2 the part of man, to repet the heroism of the patrist ay to Damascus, nor refrom the chief priests and r hand, he claims that nem, and that he must not but preach it also, because as soon have thought of hreat, as of importuning question of safety. He and attempted to rout the tress, as to subdue con moral fortitude of him, who sta spontaneous respect, as This thought has a god ser persons most prest of the steamship Cele ago. While me met supposed cortice and post, in the hoof warmly applanted in his ind s convictions can be tramof, you must," or, "you g us the best reason for y. To say, that we may n any other ground, than ts truth, implies corrupe witnesses within. And, hesty has been, or may be ven us the true, as well as rite. We must, therefore, to attempt to cure the soul for the bread of life with ould be poor practice to expelling appetite as a en me, but I have chosen command, by which man is oss and follow where truth is not ours to choose from ice, but truth calls us - if |