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is worthy of being celebrated. Let us feel indifferent whether we receive this tribute of praise. Perhaps, then, we shall strive for it less ardently, and become still more worthy. Let the love of glory, in the scale of moral progress, be the presentiment of a rank much superior to glory. Let it be a light to reveal to us, and to make us esteem what is worthy of homage. Let it be a noble instinct, which may lead us to seek especially the approbation of our own conscience.

There is a lawful pride, which consists in making the character of man and the dignity of our nature respected in ourselves: as members of society, it is more than each one's right, it is a duty, not to suffer, that it should be outraged in our persons. We perceive how much this pride differs from arrogance; for there is nothing personal in it, nothing which centres upon the individual. There is also a just pride of virtue, which resists injustice and calumny, which rests upon the inward consciousness of pure intentions, feels its superiority over the power by which it is oppressed; which triumphs in the midst of trials, and takes pleasure in its obscurity; which consists in being able to come forth fearlessly and without disguise, and looks disdainfully upon gross interest; which is the companion of truth and liberty, and procures the satisfaction of feeling that we have been able to govern ourselves. Certainly, it is becoming to virtue, and is necessary to it, in the presence of the vain pomps which follow in the train of arrogance and frivolity; but it is a modest, serene, indulgent and gentle pride.

Modesty adorns virtue, as bashfulness ornaments beauty; it harmonizes with just pride, as moderation harmonizes with justice. It heightens dignity of character as simplicity enhances greatness; it adds to merit the same charms which candor adds to goodness of heart. What is modesty? Is it not a sense of excellence so deep and true, that the observance of duty appears a natural thing? Is it not so sincere a desire for what is excellent, that what is wanting is much more perceptible, than what is already obtained? Is it not so pure a love for what is good, that it even forgets the reward reserved for merit in the approbation of others?

INWARD PEACE,

INWARD peace takes love into its bosom, and becomes a sanctuary for it: it therefore admits all just and honorable feelings. Inward peace results from the faithful accomplishment of the vocation, which has been traced out for us by nature; it cannot therefore, require us to contradict the purposes of nature. This peace is not a total exemption from suffering, as there are many legitimate sufferings and solicitudes of the heart; it may harmonize with suffering and solicitude; for nothing which is lawful and true, takes away from the state of the soul, which is itself a sort of concert formed by justice and truth. We suffer therefore, but we suffer with firmness: suffering is accepted with resignation; sometimes indeed the peace becomes more exquisite; for suffering has secret but real relations with our destination. Nothing which belongs to the genuine order of Providence, can disagree with the internal order; tears may flow, but they are not weakness; they may be a tribute to nature, and they solace us because they are so. There is in this peace something healing, which soothes secretly and insensibly the wounds of the soul and even the sufferings of the body. The wise man, in this happy state of mind, is moved without agitation, and rests without ennui, He enjoys what falls to his lot, and supports the privations imposed upon him. His sight is obscured by no cloud; he is fatigued by no murmuring: alarmed by no phantoms, nothing agitates the depths of his heart. He does easily what is prescribed to him; nothing surprizes him, or finds him off his guard, for he walks in the way traced out for him by nature. He enjoys fully the favor of the Creator, recognizing a blessing in the trials which are laid upon him, and finding in all things sources of satisfaction, as far as they are necessary to his condition, because he sees himself in the place which was assigned him in the designs of the Supreme Disposer.

In such a state of mind, all the faculties have free and more vigorous spring. Inward peace is, to the faculties of man, like the dewy morning to the plants of the earth, Light is diffused in the intellect; ideas are distinguished from each other, and are easily classed. We interrogate and answer ourselves without constraint; we penetrate easily into the depths of the soul; we render an account of what we

think and feel; we know better what we wish; our will is more decided and frank. How easy then does virtue appear to us! how delightful its contemplations; what recompense is anticipated in its practice; how pleased we feel with ourselves and others! Our intercourse with others partakes of the serenity which reigns within, good will becomes natural; we claim less, we forgive more; for we have less need of others, and are less vulnerable. Besides, the calmness within ourselves is spread over those around us, as it were, unconsciously. The peaceful man interposes, as a sort of mediator in the midst of hatred and animosities. If, as a bene

ficent messenger he appears in the midst of a discontented, disquieted, agitated crowd, his presence alone brings confidence and hope, producing similar effects to the chords of the melodies which soothe the storms of passion. So, after the tempest, the mysterious bow appears, which is drawn upon the heavens, but rests upon the earth. Inward peace is the expression of moral order; as beauty in an edifice proves the regularity of its proportions. It is the emanation of virtue itself, and therefore, when beaming on the brow of the good, it becomes a sort of eloquent language, which penetrates to the depths of the heart. Do we not owe to it, in an especial manner, the pleasure we take in the contemplation of nature; and, on the other hand, is it not because the contemplation of nature disposes us to recover inward peace, that it does us so much good? The image of peace, constantly reproduced in these varied scenes, these graceful pictures, becomes living and sensible; answering to us, and applauding us, if we are in harmony with ourselves, or bringing us back to this harmony, if we have been unfaithful to it. As nature only smiles upon the good, or those who are sincere in their return to excellence, she only receives innocence or repentance. The beauties of nature are the mirror of a virtuous soul.

Inward peace is a pledge of the constancy and perseverance of resolutions and sentiments; it is a conservative and tutelary principle. It is only when we are in agitation that we are changeable. The more we taste this peace, the more we are attached to it. Unlike the pleasures of sense and selfishness, this pleasure grows by enjoyment. It is an animated living pleasure, which, far from throwing us into stupor, awakens all the moral energies within us. Under its influence, the soul, feeling itself unshackled, raises itself from the

miseries which weigh it down, free, confident and dignified; gazing with joy upon the prospect of great things, and aspiring to undertake them.

If we ask men, whose examples excite our most just admiration, they will tell us, that it was in moments of peaceful self-collectedness, that they conceived those vast designs and generous resolutions, by which they have done honor to the human race.

Peace of soul beams ingenuously from the brow of those favorites of virtue, who, entirely faithful to the law of excellence, have preserved untouched the deposit of moral virginity. It rests, majestically serene, upon the brow of old age, when it is crowned by the remembrance of the good actions which have filled up the course of a long life. In the former is a calmness, which includes a fruitful activity; in the latter it is a merited repose, but a repose full of vigor. It confers upon the first a sweet pure dignity; it restores to the second a new youth. Perfect peace is one of the attributes with which we love to clothe those superior intelligences, those angelic natures, which seem to us to form an intermediate link between the divinity and man, and which occupy the highest summits of moral na

ture.

CONVERSATION.

It would be useful to consider the art of conversation as a means of improvement. A considerable portion of our life is given to conversation, which we abandon to chance; yet there are few things from which wisdom might draw more advantage. Here, doubtless, we should guard ourselves against the exaggerations of method and regularity. Conversation resists a rigorous discipline. To turn it into a methodical dialogue would be to rob it of its naturalness and that truth of expression which produces communion of mind and heart. But without robbing it of this character, we can make it useful. Without pedantry, with modesty, even with gaiety, we can put in circulation true thoughts and honorable sentiments. Sincere good will serves as an easy passport.― And we cannot more delicately flatter, than to give others an opportunity of telling us what they know. Every thing may be thrown into conversation, and every thing may be gathered

from it. It yields favorable occasions to draw close the ties which unite us to others, and to discover the means of serving them. The talent of conversation is a great power in the actual state of society. Vanity and ambition have used it. Can we do nothing for the interests of truth and virtue by means of it? The liberal minded and generous can alone comprehend all the privileges of speech, and draw from it the means of moral conquests; for in order to captivate, they need only be known; in showing themselves superior, they are so natural, that, as they rise without effort, so they are contemplated without envy; always simple and sincere, they enlighten and persuade by the force of their own conviction, and by the ascendency of the sentiments which inspire them; we feel better in their presence, because we are permitted to sympathise with them; they are the altars where our hearts are kindled and re-animated; they exercise an apostleship upon earth; the admiration which they excite, and the affections which they receive, being confounded with the worship of excellence, and language from their mouths becoming a celestial messenger, who announces the blessings of virtue. The good, also, supply, by the influence of their character, the want of a talent for conversation: we listen more willingly to the unpretending, whom we do not suspect of any artifice; and the desire of being useful has in itself a kind of eloquence. A talent of listening may contribute to our progress, and furnish us with the means of being useful. To listen to a sufferer is often the means of consoling him. In the manner of listening there is something which testifies good will, and which serves to obtain it. In the study of mankind, the ear is what the eye is in the study of nature.

NATURE'S EVENING HYMN.

THE heavenly spheres to thee, O God,
Attune their evening hymn:

All wise; all holy, thou art praised
In song of seraphim!

Unnumbered systems, suns and worlds

Unite to worship thee,

While thy majestic greatness fills

Space, time, eternity.

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