unequivocal indications of a general spirit and habit of tidiness. The same principle will discover itself in the adaptation of the dress to the nature of the employment, the time of day, and the state of the weather. A thoroughly neat person will not be seen in the morning bustling about the house in remnants of shabby, worn-out finery: a dirty silk dress, an old gauze cap, with flabby bows, or crushed and faded artificial flowers, present the most shabby, untidy appearance, that can well be imagined; and, if the wearer should chance to be seen making pastry, or superintending other kitchen affairs, would give alike disgusting ideas of her cleanliness in cookery, and of her taste in dress. Similar ideas will be suggested, if a young female goes abroad, in cold or unsettled weather, in a flimsy dress, with thin, coloured shoes, and no clogs; and returns with her unsuitable finery drenched, draggled, and spoiled. An accident may happen to the most prudent; but the frequent occurrence of such adventures cannot fail to excite suspicion of their being occasioned by habitual want of judgment, discretion, and sense of propriety. Sometimes these accidents arise from heedlessness and inconsideration, and sometimes from silly love of finery, which cannot forego the gratification of displaying the smartest things that are possessed, however unsuitable they may be to the occasion, and however extensive may be the injury to which they and their wearers are exposed.

A young female, trained to neat and orderly habits, will go about her household affairs in the morning in a dress that will wash, with her sleeves

turned back, and with a clean linen apron. She could not endure to sit down to needlework in a dress on which there was a speck of grease or smut; and the only way to prevent such accidents is to wear a dress suitable to every purpose. When her domestic operations are completed, the gown and apron will be well shaken and neatly folded up; for she wishes even these to look smooth, decent, and free from dust, as long as they are worn. Having changed her dress, should she in the course of the day be unexpectedly called to render a little domestic help, she will have at hand a suitable apron, and a pair of linen cuffs to protect her sleeves. When she goes abroad, she will give herself time to consider whether the roads are dirty, and whether there are indications of rain; and she will go out equipped accordingly. By proper attention to these matters, several pounds in a year may be saved, and a much better appearance secured. Two young ladies, living, walking, and visiting together, alternately taking charge of domestic affairs, having the same allowance for personal expenses, and expected to make the same appearance, yet are placed in widely different circumstances, solely by the difference of negligence or proper attention in these particulars. The expenses of one are at least one-third more than those of the other, and her appearance at least one-third less respectable. Let this be brought to the test, and it will be found that the difference stated is within the actual limits. If the young lady, who has been accustomed carelessly to expose her apparel to injury by unsuitably wearing it, and laying it aside without proper attention, will only try, for one

year, the plan of changing her dress according to the work in which she is engaged; carefully protecting it from injury by cuffs, aprons, clogs, and other appliances of tidiness; smoothly folding up and putting out of the way of dust, brushing or shaking dresses; keeping linen in drawers and closets in neat order-she will find the savings in shoes, gloves, bonnets, dresses, washing, haberdashery, etc. etc. more than she expects. Thus, also, she will supply herself with a fund for charity, for furnishing herself with books, or for any other useful or philanthropic object, the want of which she has perhaps often regretted, but the means for acquiring which she never imagined herself to have in her own possession; while her appearance will be always neat and respectable, instead of tawdry and shabby. It is hardly necessary to say, that habits of neatness and good taste in dress will secure against the lavish display of costly and illassorted ornaments, which invariably indicate a mean and vulgar mind. Habits of well-principled moderation, too, will preserve their subject from the sinful wish to make an appearance beyond her means, or inconsistent with her station in life. Christian moderation teaches us to appear what we are, and to be content with such things as we have.

But in pressing on the young female the culti-, vation of good habits, very little success can be hoped for, unless we enjoin upon her the important duty of self-acquaintance and self-government. She who would in her habitual conduct exemplify whatever is excellent, amiable, and praiseworthy, must begin by cultivating the root

66

from which all these blossoms and fruits are to proceed: she must learn to commune with her own heart," to "keep her heart with all diligence, for out of it are the issues of life." The comprehensive duty of self-government will include the discipline of the thoughts: "As a man thinketh in his heart, so is he." Thought is the source and spring of action; and yet we are very apt to set them in contrast instead of in consequence, and to satisfy ourselves with our freedom from evil actions, while we are regardless of the rovings of our thoughts. Now, in the Holy Scriptures, there is a great stress laid upon the thoughts: it is the characteristic of the wicked, that "God is not in all their thoughts:" it is the prerogative of God to take cognizance of our secret thoughts, and according to them He pronounces his decision of our character. He" saw that the wickedness of man was great upon the earth, and that every imagination of the thoughts of his heart was only evil continually." The malignant influence of the devil is directed to the thoughts: he presents his temptations by suggesting evil thoughts. The gracious operation of the Holy Spirit is directed to cleansing the thoughts of our heart; and the movements of the renewed mind in repentance and holiness are in "forsaking his unrighteous thoughts," as well as his evil way; in hating vain thoughts, and praying to be delivered from them; and having the Divine law written upon the thoughts of the imaginations of the heart. If we wish to exercise a proper and successful government of our thoughts, the following suggestions will be found useful.

G

The heart and conscience must be purified by the efficacy of the blood of Christ, the atoning Lamb of God, which cleanses from all sin. While the heart and conscience are under the power of sin, the thoughts will naturally be evil; a corrupt fountain cannot send forth good streams : but if the "heart be sprinkled from an evil conscience," cleansed from the guilt and pollution of sin, then shall we be prepared and disposed to exercise our thoughts on holy and profitable subjects.

66

We must cultivate an intimate acquaintance with the word of God, as furnishing the best materials for thought. David intimated this when he said, "I hate vain thoughts, but thy law do I love." "How love I thy holy law! it is my meditation all the day." Thy word have I hid in mine heart, that I might not sin against thee." And the apostle Paul directs us to the same holy treasury, both for pleasing meditation and profitable discourse, when he recommends that the word of Christ should dwell in us richly in all wisdom.

We must be frequent and earnest in prayer, that our thoughts may be guided and controlled by the influences of the Holy Spirit, for without them we shall never be able to detach our minds from the vain, frivolous, and perplexing things of time and sense, and to set them on things above: but if these sacred influences are shed abroad in our hearts, they will tend to purify and elevate the mind; the affections will be set on suitable objects, and then the thoughts will naturally turn upon them. Then, again, if we wish