Young people, at the period when they are acquiring knowledge, are very liable to self-conceit: and thus, by their own folly, defeat the great purpose of instruction; which is, not to make them vain, but wise. They are apt to forget that knowledge is not for show, but for use: and that the desire to exhibit what they know, is invariably a proof that their acquirements are superficial,

Besides, like most other faults, self-conceit is no solitary failing, but ever brings many more in its train. They who are very desirous to shine themselves, are always envious of the attainments of others; and, like the weed in our fable, will be ingenious in discovering defects in those who are more accomplished than themselves. The vain have no rest unless they are uppermost; and more conspicuous than all around them. The most interesting pursuits cannot render retirement agreeable; concealment to them is wretchedness.

There is no generous sentiment, no amiable disposition, no warm affection, but is chilled and blighted by the secret influence of self-conceit: and perhaps there are none who more frequently or more effectually transgress the spirit of that great commandment of the law-" to love our neighbor as ourselves," than the vain. How many are there, who, while they would tremble at the idea of defrauding a companion of any part of her property, will not scruple to use a thousand little artifices to rival and supplant her in the

opinion of others; thus endeavoring to rob her of that which she probably values much more.

There are three things which those who are conscious of indulging this fault would do well to remember:

First, That self-conceit is always most apparent in persons of mean minds and superficial acquirements: a vain person may, indeed, be clever, but can never be wise or great.

Secondly, That however they may suppose this weakness to be concealed within their own bosoms, there is no fault that is really more conspicuous; or that it is more impossible to hide. from the eyes of others.

Thirdly, That it is highly offensive in the sight of God; and wholly inimical to moral and religious improvement.

Now, is there any gaudy weed who would fain become a sterling flower? Let such be assured that this wish, if prompted by right motives, and followed up by sincere endeavors, will not be in vain. But let it be remembered, that such a change can never be effected by merely adopting the colors and affecting the attitudes of one. This would be but to become an artificial flower at best; without the grace and fragrance of nature. Be not, then, reader, satisfied with imitation, which, after all, is more laborious and difficult than aiming at reality. Be what you would seem to be; this is the shortest, and the only

successful way.

Above all, "be clothed with humility; and have the ornament of a meek and quiet spirit," for of such flowers it may truly be said, that, "Solomon in all his glory was not arrayed like one of these."

XI.

ON INTELLECTUAL TASTE.

WHEN Adam and Eve first awoke to existence, and beheld the fair creation, it is not very difficult to imagine what must have been the principal subjects of their thoughts, and their discourse. The Scriptures, which never descend to those particulars which are merely calculated to gratify curiosity, are silent on this subject. Yet we may infer, without any doubt, that the perfections of their Maker were the primary objects of their regard and that to adore and praise him was their highest and most delightful employment. Next to this, we may reasonably conclude, that their attention was awakened to a contemplation of His works; both in admiration of their grandeur and beauty, and in investigating their principles and laws. When the sun, descending in a golden mist, sunk behind the groves of Paradise, can we suppose that our first

parents were unaffected by the sublimity of the spectacle? or that they beheld without emotions of wonder, and delight, and intelligent curiosity, the moon rising in her beauty, and shedding her tender light on their peaceful plains? When they arose at early dawn from tranquil sleep, while the morning stars yet sang together, would not they feel disposed, like all the sons of God, to shout for joy?

The representations of our great Poet on this subject, although they claim not the authority of direct inspiration, yet, are so natural and affecting, that we can scarcely suppose them to differ widely from the reality. When,

-Morn her rosy steps in th' eastern clime
Advancing, sowed the earth with orient pearl,"

Milton supposes the innocent and happy pair to unite in that sublime hymn in which the "glorious works" of the "Parent of good" are invited to be "vocal in His praise." In this, and in all their discourses, he represents them as susceptible of the refined pleasures of taste, and alive to high intellectual enjoyments. Indeed, to suppose them insensible to the beauties of creation, indifferent and inattentive to the grand phenomena of nature, would be to conclude, that instead of being formed rational and intelligent, they were sent into existence in the condition of untaught savages.

It is true, that even during their state

of innocency, they were not exempt from manual employments. For although the ground, before the curse, brought forth neither thorns nor briers, yet Adam, we are told, was placed in the garden to till it, and to dress it; and Eve had, doubtless, her appropriate task in preparing the simple meal, adorning the leafy bower, and tending the luxuriant growth of her fruits and flowers. But that these domestic offices did not engross her so much as to diminish her taste for more elevated pursuits, is beautifully intimated by the Poet: when after relating how-modestly retiring from the philosophical discourse between the angel and Adam-she,

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-Went forth among her fruits and flowers,
To visit how they prospered ;-

he adds,

"Yet went she not, as not with such discourse
Delighted, or not capable her ear

Of what was high."

That such were the feelings and interests of our first parents, few will dispute: for it would have been strange, indeed, if, under such favorable circumstances, when all to them was new, and when they were just come from the hands of their Creator, perfect and intelligent, they had been unmindful of Him, and of his works. This being granted, may it not fairly be inquired whether any such essential difference exists between their