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And if, indeed, 'tis not the outward state,
But temper of the soul, by which we rate
Sadness or joy, then let thy bosom move
With noble thoughts, and wake thee into love.
Then let the feeling in thy breast be given
To honest ends; this, sanctified by Heaven,
And springing into life, new life imparts,
Till thy frame beats as with a thousand hearts.

Our sins our nobler faculties debase,

And make the earth a spiritual waste

Unto the soul's dimmed eye:-'tis man, not earth'Tis thou, poor, self-starved soul, hast caused the dearth. The earth is full of life: the living Hand

Touched it with life; and all its forms expand

With principles of being made to suit

Man's varied powers, and raise him from the brute.

And shall the earth of higher ends be full?

Earth which thou tread'st!—and thy poor mind be dull?
Thou talk of life with half thy soul asleep!

Thou 'living dead man,' let thy spirits leap
Forth to the day; and let the fresh air blow

Through thy soul's shut up mansion. Would'st thou know
Something of what is life, shake off this death;

Have thy soul feel the universal breath

With which all nature's quick! and learn to be

Sharer in all that thou dost touch or see.
Break from thy body's grasp, thy spirit's trance;
Give thy soul air, thy faculties expanse:-
Love, joy,—e'en sorrow,-yield thyself to all!
They'll make thy freedom, man, and not thy thrall.
Knock off the shackles which thy spirit bind
To dust and sense, and set at large thy mind.
Then move in sympathy with God's great whole,
And be, like man at first. 'A LIVING SOUL!'

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Debased by sin, and used to things of sense, How shall man's spirit rise and travel hence, Where lie the soul's pure regions; without bounds Where mind's at large-where passion ne'er confounds Clear thought-where thought is sight-the far brings nigh Calls up the deep, and, now, calls down the high.

Cast off thy slough! Send thy low spirit forth
Up to the Infinite; then know thy worth.
With Infinite, be infinite; with Love, be love;
Angel, midst angel throngs that move above;
Ay, more than Angel: nearer the great CAUSE,
Through his redeeming power, now read his laws-
Not with thy earthly mind, that half detects
Something of outward things by slow effects;
Viewing creative causes, learn to know
The hidden springs; nor guess, as here below,
Laws, purposes, relations, sympathies-
In errors vain.-Clear Truth's in yonder skies.

Creature all grandeur, son of truth and light,
Up from the dust! the last, great day is bright-
Bright on the holy mountain, round the throne,
Bright where in borrowed light the far stars shone.
Look down! the depths are bright! and hear them cry,
'Light! light!'-Look up! 'tis rushing down from high!
Regions on regions-far away they shine:

"Tis light ineffable, 'tis light divine!

'Immortal light, and life for evermore!'

Off through the deeps is heard from shore to shore
Of rolling worlds-'Man, wake thee from the sod-
Wake thee from death-awake!-and live with God!'

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DIGNITY OF CHARACTER.

MAN, a creature of God, bears upon his brow, and still more in the depth of his heart, the stamp of his origin. A candidate for a future existence, he carries within, the sign of this high calling; and, a citizen of the universe, he exercises in it a sort of magistracy and even priesthood. There is a bond of communication between the material and moral world, and becoming acquainted with the first through science, and governing it by industry, he enters into the second by means of religion, virtue, and free will.

What is dignity of character, but this very dignity of our natures, understood, cherished, and called forth in our lives? In what does it consist, but in sustaining, by our sentiments and actions, the rank which Providence has assigned us? The great in soul should keep guard over this common dig

nity of mankind. It is a certain sign of a degraded and depraved character, to feel a secret desire to lower this dignity; indications of which, we sometimes perceive among those, who, perhaps, are at the same time vain, but certainly are very blind in their vanity.

But this original nobleness is maintained and justified by all which we know of moral progress. And it is by becoming better, that we find out its titles. And, also, in its turn, the sense of this dignity helps us to become better. This, for example, is manifested by certain public solemnities, dramatic representations, the sight of rewards decreed to real merit, in the influence they exert over those who share in and are witnesses of them. The emotions which such spectacles cause, by awakening in all hearts a deep sense of the primitive nobleness of human nature, inspire in each a secret desire to prove them in himself, and seem, also, to make him confident that he shall not fail. Under this happy influence, what is excellent will appear natural, easy and simple.

There is a natural dignity in what is true. Hence, sincerity and frankness are honorable. Dissimulation and falsehood may be profitable; they may be combined with skill; but they are always base. This is not only because all artifice is a sign of weakness, it is also because artifice relinquishes one of the titles, which constitute the excellence of our nature. Besides, we are seldom false but from a calculation of selfishness.

There is a natural dignity in every thing which expresses the accomplishment of a duty. That, which surrounds magistracy and paternity, is not only derived from the authority which is confided to them, but also from the importance of the duties imposed upon them, and which we are to suppose fulfilled; besides, this authority, in one respect, is really a great duty. Every profession, also, is honorable, because of the obligations it imposes upon those who hold it.

All abandonment of self-control, degrades us, drunkenness, for example, which is the last degree of it. Analyse what renders a thing ignoble, and you will always discover a principle of shameful and extreme negligence. The familiarity which takes from dignity of character and manners, is not that which wears the condescension of kindness, and the simplicity of modesty, in our intercourse with inferiors; it is that which supposes a want of circumspection and selfvigilance.

Dignity of character involves a certain degree of severity in the habits of life, reserve in relations, sobriety in language, collectedness, gravity, and seriousness in manners. All these things show, that we know how to govern ourselves, and that we are animated with the love of the good and true. This is the attitude of a man, who lives in the presence of those lofty destinies, which Providence has assigned us beyond the confines of earth and the present life.

Old age owes a portion of its dignity to the authority which experience gives; and misfortune, to the protection with which Providence surrounds it, by recommending it to the generous. But old age and misfortune have still another kind of dignity, which the former receives from the proximity of a great future, where are resolved the moral destinies of man; and the latter, from what is placed in the very midst of trial, which explains and prepares us for that destiny. Besides, in the aged man, we see one who has long struggled; and in the man touched by adversity, one who is at the moment struggling. Both are consecrated by the exertion of strength of soul.

A character loses its dignity as soon as it finds itself deceiving expectation; contradicting and belying itself. Ridicule springs up wherever there is failure.

Agitation and inquietude injure dignity of character, because they are a sign of weakness. We sometimes think we shall acquire dignity by showing ourselves powerful and strong; but we are mistaken; we must first, and at the same time be good. In true dignity of character, there is not only something imposing, but something also which inspires confidence. The beholder feels, that in the habitual decisions of such a character, nothing is the fruit of personal interest, and consequently nothing can become hostile to him. In the man, who would only be strong, he might fear an oppressor, but in the strong and good man, he may hope for a protector. He sees the light of justice and truth shine in such a character, which will serve as a guide to him; he finds the maxims established by reason, personified, and therefore follows them without repugnance, for it is not the individual he follows, but the light of wisdom. The good man, in whose soul virtue is deep rooted, and who is consistent, exercises a natural, imperceptible, and mild magistracy upon the earth. We respect him without his commanding it, and obey him unconsciously; in his presence animosities are softened,

ambitious desires are calmed or shamed, the wicked turn pale, the weak are encouraged, and frivolous men are first astonished and then begin to reflect. The power he exercises over others is the more real, because he does not seek to exercise it. He does not intrude on us; but we go to him. We speak of him little; but we involuntarily draw near to him; we lean upon him; we consult him in silence; we feel ourselves better for contemplating and honoring him; we seek ́his esteem, and become more estimable for it. This dignity is the work of him who is clothed with it, and belongs to him exclusively.

HOMAGE TO MERIT.

THERE is grandeur, and an imposing grandeur, in the numerous and public testimonies, which society renders to merit, virtue and talent. It is a noble thing to see homage sincerely rendered to the excellent upon earth; it honors humanity, and improves it, in that it awakes in all hearts the purest of sympathies, and through this sympathy gives a new impulse to generous sentiments. Next to religious solemnities, it is the most magnificent festival which can be celebrated upon the earth; and most nations have associated the honors rendered to the memory of great men, with religious solemnities. There is certainly elevation and nobleness in the ambition which aspires to gain such laurels, and we cannot disparage an order of motives, which produces such great things. Who would wish to deprive society of the illustrious, or to disenchant human nature of the love of glory? But this great testimony is only acquired by him who deserves it, and not by him upon whom it might have fallen by chance or mistake: it is not the person who is praised, but the attribute which he is supposed to possess. It is only acquired by the man, who is inspired with worthy motives; it is not the - external action merely, that is applauded, but its principle. The acclamation of the crowd is but a vain noise and senseless tumult, if there be not approbation in it, or if it be not just in itself. Let us, therefore, clearly understand the pure love of glory, with the conditions it supposes. It has a language which explains, and a sign which represents it. It is an authentic, solemn, brilliant and perpetual confirmation of internal approbation; such as might have been deserved, however, in silence. Let us seek true celebrity by means of what

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