Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple; the statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes."

From this view of the subject, we must perceive the deep and important influence which is exercised over our condition by the government of the thoughts. It, in fact, lies at the foundation of the whole character, both intellectual and moral; and the man who would apply himself to this high pursuit with an attention adequate to its supreme importance, must begin by a diligent exercise of the power which he feels that he possesses over the current of his thoughts, and a careful selection of the subjects to which they are habitually directed. The leading defects which attach to individuals on this great subject, are probably referable to three heads.

I. An absolute engrossment of the mind with things in themselves valuable and important, but of a temporal or external character,-whether the details of business, or the pursuits of science; while no leisure is left, and no inclination cherished, for those great inquiries which relate to a man's own moral condition, or to the supreme importance of future and eternal things.

II. A habit of listless vacuity or inactivity of mind, which leads it to be engrossed by absolute trifles, and

prevents it from applying itself to any subject with energy or interest.

III. A habit of dwelling in a world of imagination, amid visions of fancy and waking dreams, which occupy the mind in all those intervals in which it can escape from the necessary engagements of life, to the exclusion of those various objects of high importance to which such intervals ought to be devoted.

For the correction of such mental habits as these, there are two leading objects to which the attention ought to be carefully and steadily directed. The first is, to control and regulate the current of the thoughts, so as to cultivate the habit of having them steadily and continuously directed to subjects of adequate importance. We thus contend equally against the two great evils of listless frivolity and vacuity of mind on the one hand, and on the other, of having the mind occupied with visions of the fancy entirely unworthy of its high destiny. This control of the thoughts, indeed, requires an effort, and to those who have long neglected it, the effort at first is great. But it becomes easier the longer it is pursued, until it is gradually fixed into a habit,—the invaluable habit of a disciplined mind. For promoting the cultivation of this habit, the second great object to which I have referred is, to have always in view, or, if I may use such an expression, within reach, subjects of thought of adequate

importance, to which the mind may readily and easily betake itself in all intervals of disengagement from the necessary avocations of life. To one who feels the deep importance of the subject, and is anxious to pursue this course of mental discipline, the great difficulty that presents itself is, to fix upon a plan for doing so, with a proper choice of subjects of reflection, and a proper distribution of them, so that the mind may be duly occupied, and yet not engrossed with any one subject to the exclusion of others that may be of equal value. Now, in the Sacred Scriptures, along with numerous exhortations to this regulation of the thoughts, we have various and most important instructions in regard to the manner of conducting it, and the subjects of high importance to which the thoughts ought to be directed as their chief and highest object of serious attention. The passage before us contains a beautiful code of rules for this purpose; opening up a wide and comprehensive field for mental exercise of the highest and noblest kind, while at the same time, the various subjects are so placed before us, as to point out their relation to each other, and the degree and order in which the mind ought to be directed to each of them.

I. The first of these objects to which we are exhorted to direct the serious attention of the mind, is Truth -"Think on whatsoever things are true." The

opera

tion of the mind in regard to truth is twofold. The first is to acquire a knowledge of the truths, and to examine the evidence on which we are to receive them. In respect to those great truths which concern our relation to God, this leads us to a diligent study of the word of God, as well as of his works,—and a care and diligence to examine what opinions we have formed on this supreme inquiry, and on what grounds we have formed them; what are the objects of belief which we have received as true, and why have we done so. Having, by such a careful exercise of the powers of attention and judgment, acquired a knowledge and a conviction of the truths, the next exercise of the mind is, to make them subjects of thought in such a manner, that they may produce their proper influence on the moral condition. Now, there may be much knowledge of truth, and much careful study of evidence, while this great mental exercise is neglected; and the most important truths may thus be received as matters of cold and barren speculation, yielding no results, and exerting no influence over the character. It is against this mental condition that the exhortation of the apostle seems to be directed, calling upon us not only to know the truths, but to make them subjects of thought and reflection, so that they may fix their influence on the moral economy of the mind. Do we believe it to be a truth, that we are every moment ex

posed to the inspection of a being of infinite perfection, and infinite purity, from whose all-seeing eye nothing can cover us, and to whom even the thoughts of the heart and the whole moral condition within are constantly open; if we make this solemn truth the subject of frequent and serious thought, what influence must it not produce upon the discipline of the heart, and the whole of our conduct in every relation of life. No man can put away from him the truth, that a day is fast approaching when he must lie down in the grave; but it is also a truth, that another day will come with equal certainty, when, at the voice of the Eternal One, the graves shall yield up their dead, and those who have slept in death shall arise to judgment. Did we think of this truth with a seriousness in any degree adapted to its solemn interest, and make the reflection a frequent and habitual exercise of the mind, it could not fail to act upon every rational man with a power which would be irresistible. It could not fail to make him feel the value of the soul which is to live for ever; and to force upon him the habitual conviction, how trivial in importance are the highest concerns of time, and how big with momentous interest are the concerns of eternity.

The exercise of a regulated mind in thinking on such truths as these, is something widely different from a simple acknowledgment of them as a part of our be