would propose a method by which they may already ascertain their powers of self-government; and direct them to a sphere of action, which, whatever their present circumstances may be, is subject to no external control; where parents, tutors, friends, have no dominion; where they are already emancipated from every outward restraint. Here then they may try their strength and prove their skill; and if they fail here, it is but reasonable to conclude that they would be, at least, equally unsuccessful, if entrusted with the direction of their own conduct.

But in what way, it may be asked, are persons whose time, pursuits, actions, whose very recreations are in a measure regulated by others, at liberty to command themselves? There are, indeed, several ways in which this question might be profitably answered; but we shall at present confine ourselves to one, and reply-Thought is free. Here is a boundless field, over which the youngest and most strictly guarded possesses unlimited dominion.

Here the eye of the most watchful friend cannot penetrate. At the very moment that a child is gratifying a parent's feelings by some act of obedience, the thoughts may be so employed as would incur his severest displeasThere is but One whose eye discerns "the thoughts and intents of the heart ;" and a lively recollection of that eye being ever present, beholding and recording all that passes within, would, indeed, supersede every other consideration.

ure.

Here then, let the proud spirit, impatient of control, and confident of his strength to resist temptation and avoid danger, begin to exercise his self-command. And here let the modest and ingenuous, who cheerfully submit to wholesome restraint and parental guidance, give double diligence in guarding and regulating that to which parental authority cannot extend.

All self-government begins here. He who cannot command his thoughts, must not hope to controul his actions: The smallest attention to our own minds must convince us that the thoughts require restraint. If left to pursue their own course, they will assuredly take a wrong one. Three different descriptions of thought might be mentioned, closely indeed connected with each other, but which generally, perhaps, occur in the following order :-idle thoughts, vain thoughts, and wicked thoughts.

Idle thoughts are those which ramble wantonly about the mind, ranging from one object to another, just as they will, without any effort to divert them into a useful channel. It might afford a profitable illustration of our meaning, if the train of thought passing through the mind of a young lady, for instance, while sitting for an hour alone at her work-table, could be taken down as it occurs.-Perhaps she would herself be startled to peruse the motley record. Or should she be disposed to plead in her excuse that it was rather silly than sinful, let her remember, that "the thought of foolishness is sin." It is not said the thought of wickedness, but the thought of foolishness.

And it is so, because it wastes time and talents which might be profitably employed, and for which we must render an account. It is not sufficient that the hands are occupied ; the mind may be idle whilst they are busy; and how much mischief and misery may be traced to indolence of mind! thought is the chief prerogative of our being; the great means of ennobling and reforming it; it makes the grand distinction between the man and the brute.

And yet, would it be paying too high a compliment to the capacities of the linnet or the lap-dog, (who we may suppose to be the aforesaid young lady's companions at her work-table,) to presume that the train of ideas or sensations, passing through their brains at the same time, would be at least as well worthy of note as those of their mistress?

I would gladly amuse my readers with the alternate cogitations of the lap-dog, the linnet, and the lady; but being unwilling to hazard a conjecture with regard to the two former, I leave them to furnish those of the latter for themselves. If "Satan finds some mischief still for idle hands to do," it is no less true of idle thoughts. They are the first means he employs to ensnare us: of them we are not much afraid, and therefore are easily led on to the next step, which is short and easy indeed.

By vain thoughts, we may understand those wilful excursions of the imagination, those airy visions of future happiness, (as improbable as they are indeed undesirable,) which, it is to be feared, are by many, not only admitted, but encouraged. If any young persons should yield to this kind of mental indulgence, under the idea of its be ing a harmless amusement, it can only be for want of ob

servation of their own minds, or for want of sufficient experience of its consequences.

Its effects on the mind are much the same as those of intemperance on the body; enfeebling its powers, rendering every present occupation insipid-every duty dry, and creating a distaste for all mental improvement; at the same time that it cherishes the love of self, and blunts every benevolent and generous sentiment. Nor is it too much to say, that an habitual indulgence of these visionary pleasures is absolutely incompatible with religious improvement. The mind, whose favourite employment is forming plans and wishes for possessing the pleasures, honours, riches, vanities of this world, cannot be seeking, "first, the kingdom of God;" cannot be "hungering and thirsting after righteousness;" cannot have "fixed its affections on things above." Well then might David exclaim, I hate vain thoughts, but thy law do I love." He knew that to love both was impossible, for he sets them in direct opposition to each other.

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It is not necessary to describe, and we hope not need. ful to warn our readers against, the last mentioned kind : indeed, if the two former be carefully guarded against, and dismissed from the mind as soon as they enter, there will be little danger that wicked thoughts should gain admission. But let none hope to escape even from these, if license be given to the others. The distance and difference between vain and wicked thoughts, is much less than may be imagined; it is but another step, a step soon and easily, and often unconsciously, taken. Who then will dispute that "the thought of foolishness is sin!"— Who but has need to "watch and pray that they enter not into this temptation !"

If a habit of indulging. vain and sinful thoughts be so injurious to the moral and intellectual powers, how healthful, how desirable is a well regulated mind, which has acquired such a command over itself, as to be able to call off the thoughts instantly from unprofitable wanderings, and fix them on useful and important subjects! Youth is the time for forming this habit: if neglected then, it will, in after life, be by painful laborious efforts only, that the mind can be brought to profitable reflection and meditation; from which it will be ever liable to be diverted by every trifle that presents itself to the senses.

All mental superiority originates in habits of thinking. A child indeed, like a machine, may be made to perform certain functions by external means; but it is only when he begins to think that he rises to the dignity of a rational being. Are we at a loss for subjects of improving and interesting thought? O, look around! regard the heavens above and the earth beneath. The wonders and beauties of nature are of themselves inexhaustible sources of delightful contemplation. That must be a low, frivolous mind, in which a glance at the starry heavens excites no interest, no curiosity, no admiration, no reverence for the great Creator.

Many of our employments, (and this remark especially applies to female employments,) are happily of such a nature, as to leave the mind at liberty. Let no one imagine that she is not responsible for the manner in which that liberty is used. While the useful needle is performing its humble functions, what a noble privilege it is, that the mind may be engaged in the grandest pursuits that can occupy an intelligent being!

Why is it that so many who acknowledge generally the supreme importance of religion, yet from year to year neglect that great salvation? It is for want of thought. Idle and vain thoughts are the "weeds which spring up and choke" every good impression; and prevent all serious reflection. Oh, we should be ashamed to mention the trifles that, it is to be feared, occupy hours and years of eager, anxious thought, and cause such subjects as death, heaven, and eternity, to appear dull, insipid, and unimportant! Let our young readers inquire for themselves to what themes their thoughts most gladly and naturally recur. And happy, happy they, who, after such an investigation can sincerely exclaim, "O how love I thy law; it is my meditation all the day!"

Let none be discouraged from attempting to acquire the right regulation of their thoughts, by the difficulties they may have to encounter. Habit will render that easy and delightful, which, at first, appears dry and difficult. The mind will gradually become enlarged and ennobled; will feel disgusted at the trifles which used to satisfy it, and aspire to pursuits and pleasures of the highest order. To be prepared for the great change-meetened for a world. of intellectual and spiritual enjoyment, will then appear

to us the grand concern of life, the “ one thing needful." Then shall we be able to say with the Psalmist, "I thought on my ways, and turned my feet unto thy testi

monies."

LESSON XII.

The Stranger and his Friend. Matt. xxv. 35-40.
-MONTGOMERY.

A POOR wayfaring man of grief
Hath often crossed me on my way,
Who sued so humbly for relief,

That I could never answer, nay.
I had not power to ask his name,
Whither he went, or whence he came;
Yet there was something in his eye,
That won my love, I knew not why.

Once, when

my scanty meal was spread,
He entered-not a word he spake—
Just perishing for want of bread.

I gave him all; he blessed it, brake,
And ate, but gave me part again.
Mine was an angel's portion then,
For while I fed with eager haste,
The crust was manna to my taste.

I spied him where a fountain burst

Clear from the rock; his strength was gone; The heedless water mocked his thirst;

He heard it, saw it hurrying on

I ran,

and raised the sufferer up;

Thrice from the stream he drained my cup,
Dipt, and returned it running o'er;

I drank, and never thirste d more.

'T was night. The floods were out, it blew
A winter hurricane aloof;

I heard his voice abroad, and flew
To bid him welcome to my roof;