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perceive a point, a wisdom, and conciseness of description, which we in vain look for elsewhere; and probably few passages better serve to illustrate this observation, than that on which we propose to make a few remarks. Accurate observers of human nature have given us various marks by which to ascertain the true character of those around. One has said that character may be discovered by observing how a person gains an object, on which his mind is bent, because when we fail, pride may support, but when we succeed, it will betray us. Another has sagely remarked that a man's pleasures and amusements will manifest his character, because in them he is not likely to act hypocritically. A third with equal truth has asserted, that we may know an individual's character, if able to see how he acts under the every-day occurrences of life, and justly pronounces his conduct in such affairs to be a more sure test than that which he displays in those great events which are but few even in the lives of the most distinguished.

But though each of these criteria is good, we think they all fall infinitely below the infallible definition of Solomon, that "As a man thinketh in his heart, so is he;" and for this obvious reason, that here there is no uncertainty or exception—not that we would be understood to imply that when pressing business or some unexpected event necessarily suggests thoughts which are the proper demand for the occasion, that these are a certain indication of the abiding character; but we maintain that we are warranted from the scriptural assertion to conclude that thoughts determine character, by which we mean, that the nature and tendency of our voluntary thoughts discover the real dispositions of the mind; in other words, that our unprompted thoughts-those which are cherished when no undue excitement from external causes is giving them an unnatural bias—that these thoughts indicate the fountain whence they flow, and fully illustrate our motto, "As a man thinketh in his heart, so is he." We are then just that which we are in mind-not that which we are in actions-not that which we are in words-but that which we are inwardly. Here then we have a certain guide, by which to judge of our own state; for however useful this or any other rule may prove, in assisting us to decide the character of others, personal application will most promote our own improvement, which should be our first object,

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In order to gain this desirable end we must attend to the secret workings of our own minds; we must watch our spontaneous thoughts, if we would discover what we are; and shall we not search diligently for that most valuable of all knowledge -the knowledge of ourselves? Grace, or nature, must be the current; and it is of immense importance that we ascertain whether habitually this mole-hill earth be the element of our thoughts, or whether unseen and eternal realities engross them; and this will be the most likely method for establishing a character that must be commended even by those who will not be at the expense of imitating it. The inquiry, or rather the investigation, will no doubt prove humbling, for it will lower our ideas of self, when we see how many "vain thoughts," how many "evil thoughts," how many "high thoughts," how many thoughts of iniquity," are found there. But this discovery will have a salutary effect; it will lead us to petition with renewed earnestness that the influences of the Holy Spirit may cleanse the heart, the perennial spring of all our thoughts; and having faithfully discharged the exercise, let us with the sincerity of David appeal unto the Lord, who "knoweth the thoughts" of men, and implore that he would search us, and try our thoughts;" and even when making the examination it may be well to remember, that however partially we may decide as to own characters, "He understands our thoughts afar off”and when trifling thoughts intrude in the mind, let them be repressed by the consideration that "the thought of foolishness is sin," and that every foolish thought indulged will contribute to the formation of our character; and when inclined to consider the nature of our thoughts unimportant, let the motto remind us that God estimates our character by our thoughts.

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Several passages of scripture convey a similar idea. The psalmist describing a wicked man, says: "God is not in all his thoughts." When stating his own experience of the consolations of the gospel, he says: "In the multitude of my thoughts within me, thy comforts delight my soul;" and he opposes vagrant, idle thoughts to that disposition of mind, found in every true believer: "I hate vain thoughts, but thy law do I love." The evangelical prophet, in his invitation to repentance, describes that change of mind by saying: "Let the wicked forsake his way, and the unrighteous man his thoughts." Malachi

describes those who maintained their integrity at a time of almost universal degeneracy, by saying: "Them that feared the Lord and that thought upon his name." Paul, when speaking of the power and authority with which christians are armed, says: "The weapons of our warfare are not carnal but mighty through God to the pulling down of strong-holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."

From these, and many other scripture portions, we are led to conclude that improper thoughts are some of our hindrances to spiritual communion with God, and of these dangers we are not sufficiently aware. Open transgressions, or even blasphemous thoughts, would appear as enemies, and we should treat them as such; but probably these are not more formidable than that crowd of thoughts which, though not actually evil in themselves, yet effectually restrain the soul from intercourse with God. These thoughts then must be "held in" as with bit and bridle, if we would be successful in our spiritual warfare. It then becomes a question of great interest, by what means can we bring them into subjection? We must ever remember that the indulgence of them constitutes our sin. If, then, we cannot altogether prevent their entrance, let us be careful not to invite them, not to treat them as welcome guests, not to suffer them to "lodge within us." They will ever supply us with continued employment: watchfulness and resistance must be our weapons, and daily must the heart be bathed in Calvary's open fonntain. But very much of our success will depend on an accurate acquaintance with our own hearts; we must discover the bias of our thoughts when we are unoccupied-when we are in solitude; and a most effectual antidote will be, to "let the word of Christ dwell in us richly in all wisdom"-for Steele most justly concludes: "He that loves a holy law cannot but hate vain thoughts."

CANDIDUS.

CHURCH FELLOWSHIP.

[The following beautiful American Hymn is peculiarly adapted to be sung on the admission of youthful members to a christian church.]

1.

Welcome, ye hopeful heirs of heav'n,
To this rich gospel feast of love-
This pledge is but the prelude giv'n
To that immortal feast above.

2.

How great the blessing, thus to meet
Around the sacramental board,
And hold by faith communion sweet,
With Christ our dear and common Lord.

3.

And if so sweet this feast below,

What will it be to meet above,
Where all we see, and feel, and know,
Are fruits of everlasting love?

4.

Soon shall we tune the heav'nly lyre,
While list'ning worlds the song approve ;

Eternity itself expire

Ere we exhaust the theme of love.

THE SORROW OF ESAU.

Faint and weary, the son of the patriarch came back from his hunting tour. He had mused by the way on his hard and sorry fortune. The spirit of enterprise had died in his bosom, and hope had left him to the peevishness of indolence and unsatisfied sensuality; when he met with his brother preparing pottage of lentiles for his own refreshment. It was an evil hour for Esau; the slave of appetite, he counted not at that moment the worth of character, friends, or prospects. Feigning himself ready to die with hunger, he quickly made a covenant with his brother, to part with all that was truly valuable on earth, for the means

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of gratifying his propensity to gluttony, but for this once. was determined to have this one dinner, if he might starve in perdition as its penalty. The birthright so unceremoniously disposed of, was the covenant of heaven's favour. It was understood and seen by him, but despised by his infidel heart-God's covenant with Abraham, and his father, of the possession of the land of Canaan to them and their posterity, and the heavenly inheritance of which this was the earnest and representation. He could look on the fat valleys of Achor, the beauty of Zion, and Lebanon's towering cedars, and feel that the possession of Canaan's land was a worthless toy in comparison with a mess of pottage. But, what was more, he could renounce his claims to the smiles of a benignant providence here, and a heavenly paradise hereafter, for the gratification of an hour, that would work the bitterness of death for ever.

But there was another day-the two youths had grown up to manhood. The venerable Isaac had come to the period of life when the infirmities of age admonished him that the duties of this world should be arranged, that in his appointed hour he might sleep with his fathers in peace. As high priest of his household, he was on a certain day to consecrate the heir of the sacred covenant. His eye rested on Esau, his first-born; he sent him away to gather preparations for the solemn ceremonial. But God suffered Jacob to come in for the old man's priestly blessing; the claim to which he had long since purchased. He approved and sanctified the consecration; though he despised and abhorred the intervention of Rebecca's intrigues and falsehoods as a means of bringing it about; as a fair representation of Jacob's proper claims was all that was needed.

Esau came back from the field, not faint and weary now, bearing a dish of savory meats, with which he fondly hoped to gain his father's blessing. But the birthright which had been sold for a message of pottage, could not now be re-purchased by a dish of savory venison. He had chosen to indulge his sensual appetite once, and he might retain his savory meats now, in the room of the blessing he had bartered away. As he learned the unwelcome truth, that the sacred ceremony was passed, and he himself was a servant among his kindred, "He stood before his father, and cried with an exceeding great and bitter cry, Bless me, even me also, O my father." But he found no place

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