The earth to thee its incense yields,
The lark thy welcome sings,
When glittering in the freshen'd fields
The snowy mushroom springs.

How glorious is thy girdle cast
O'er mountain, tower, and town,
Or mirror'd in the ocean vast,
A thousand fathoms down.

As fresh in yon horizon dark,
As young thy beauties seem,
As when the eagle from the ark
First sported in thy beam.

For faithful to its sacred page,

Heaven still rebuilds thy span,
Nor lets the type grow pale with age,
That first spoke peace to man.

THERE IS A TONGUE IN EVERY LEAF.

THERE is a tongue in every leaf:

A voice in every rill!

A voice that speaketh every where,
In flood and fire, through earth and air;
A tongue that's never still!

'Tis the great spirit, wide diffused
Through every thing we see,
That with our spirits communeth
Of things mysterious-life, and death-
Time-and eternity!

I see him in the blazing sun,
And in the thunder cloud,
I hear him in the mighty roar
That rusheth through the forest hoar;
When winds are piping loud.

I see him-hear him, every where,
In all things-darkness-light-
Silence and sound; but most of all,
When slumber's dusky curtains fall
At the dead hour of night.

I feel him in the silent dews,
By grateful earth betray'd;
I feel him in the gentle showers,

The soft south wind-the breath of flowers-
The sunshine-and the shade.

And yet ungrateful that I am!

I've turned in sullen mood

From all these things, whereof he said,
When the great whole was finished,
That they were 'very good.'

My sadness on the loveliest things
Fell like unwholesome dew;
The darkness that encompass'd me,
The gloom I felt so palpably,
Mine own dark spirit threw.

Yet he was patient-slow to wrath,
Though every day provoked
By selfish, pining discontent,
Acceptance cold or negligent,
And promises revoked.

And still the same rich feast was spread
For my insensate heart-
Not always so-I woke again,
To join creation's rapturous strain,

'O Lord! how good thou art!'

The clouds drew up, the shadows fled,
The glorious sun broke out;
And love, and hope, and gratitude
Dispell'd that miserable mood,
Of darkness and of doubt.

DIFFERENT HUMAN CONDITIONS.

OUR Condition in life composes for us the most important part of the circumstances which educate us. It influences our character more than all the lessons of our masters; and, though independent of our will in some respects, yet it is modified by our co-operation, and even by the manner in which we resign ourselves to what is inevitable.

How admirable are the design of Providence! Even the inequalities of human conditions may draw closer the ties of humanity. Were there no moral sentiments, inequality of condition might, indeed, produce too great an excitement of emulation. But, as the case is, it enhances the merit of probity and the virtue of contentment: it gives rise to the exchange of confidence and good faith, of generosity and gratitude. In the latter intercouse, especially, the benefit is evidently mutual. The generous not only render important services, but they receive them from the example of those they benefit. Beside the affections which cannot be bought, they receive the most necessary instruction:-lessons of patience and of fortitude, and the sublime knowledge which springs from adversity. Ignorant of life, in the presence of misfortune, we learn to understand it; ignorant of our own hearts, the sight of the unfortunate reveals them to us.

In order to measure and appreciate the means of moral progress, afforded by the different conditions of life, let us consider the means of doing good, which each of them offers. The usefulness of services is different for those who render and those who receive them, and it varies according to their nature and extent.

Services, rendered from compulsion, may corrupt the receiver by the temptation to pride, and degrade him who renders them, by placing him in dependence. This danger increases for the former in proportion as the services are more important, and for the latter, as the object of them is sordid. Voluntary services, on the contrary, render the one party disinterested, and the other grateful.

Services of a moral and intellectual nature contribute to the progress of those that render them, by developing activity of mind, as well as drawing more closely the ties which unite men. We learn better and learn anew what we teach to others; and are more deeply penetrated with the love of excellence, when endeavoring to inspire others with it. But what snares does not pride spread for those who may serve others in this elevated sphere! How much must they guard against the love of power, and the want of indulgence! carefully should they avoid believing themselves better than others!

How

Services which have a grosser character degrade the condition of those who render them, and only serve as a nourishment to the selfishness of those who receive them. When

rendered to a single individual, they may consist with a most lively affection, but will admit of a dependence which threatens dignity of character. When rendered to a whole community, they have something in them more noble, but it is more rarely that they are appreciated.

Two other views present themselves, together with the preceding, which concur with them in determining the influence of the social relations on our improvement; one consists of the wants they excite in us, the other in the obstacles they oppose to us. Every want may become a principle of activity, or a cause of dependence, as it is more or less hostile or generous, more or less pure or gross. If the obstacles oppose moral developments, they will doubtless be unfortunate; but if they only oppose the pretensions of selfishness, though they may irritate the passions, they will favor virtue;—if they are of a nature that they ought to be, or can be, surmounted, they will exercise our courage, and strengthen self-government.

But-and it is this which it is of importance above all to impress deeply upon our minds-whatever may be the danger or the advantage of our situation in society, there is none so unfavorable that we cannot obtain from it the means of becoming better-none so favorable but that in it, we may morally perish. Our destiny is really in our own hands. The study of the advantages and disadvantages of different conditions, is useful, however, to guide us, when, as is sometimes the case, we can choose our condition; and to assist us in reaping all its advantages, when we cannot do so.

In general, where the greatest aids are found, the greatest dangers also are found, and the greatest duties. What are, in truth, the superior conditions of society, if there is not a mission conferred upon them, for the benefit of society itself? This is no less evident as regards those who are endowed with the gifts of fortune, than as regards those who are gifted with rank and power. Both are called to exercise patronage and fulfil a sort of guardianship. It is not sufficient for the former to make their authority subservient to the benefit of all. Because they are the strongest, they owe support and protection to the feeble, because they are more elevated, they owe the instruction of good example to all. It is not enough for the rich to be beneficent; they must serve as instruments to the development and diffusion of useful things. The superior classes rise above society, like the clouds above the

earth, to diffuse an abundant dew. What noble and beautiful duties! What a magnificent prerogative has been assigned them by Providence!. The illusion of vanity, the selfishness of power and sensuality, the fatal error which would lead them to appropriate to themselves the favors of fortune, which they only receive as a trust-these are their dangers! The absence of obstacles, the facility of obtaining every thing,these may still more increase their dangers. They may become weak, because nothing resists them. More than ordinary virtue is, therefore, necessary to them. Among their supports, the first rank is due to their remarkable opportunities for doing good; for nothing has so restoring an effect as the exercise of generosity. In giving, we learn to love; in aiding others, we become strong. Knowledge also gathers, from all parts, around him who is placed in an elevated situation: he has leisure to cultivate his faculties; he embraces a more extended horizon; elegance of manners and the habits of distinction tend to cherish in him nobleness of feeling: the attention of which he is the object, invites him to merit love by real claims of consideration and esteem. Every thing, even to the luxuries of the arts, surrounding him with images of beauty, favors the principle of generous emotions, if he will but allow these impressions to penetrate his soul.

Happy is he, who hath known from youth the rigor of fortune! He was prepared for the hardships of life in this moral gymnasium; he was familiarized early with serious ideas; he had a glimpse of the secrets of human destiny; his virtues took profound root; in short, he received a manly education. Gradually admitted to a happier situation, he will be less exposed to be corrupted; he will be better disposed to make it fruitful for others as well as for himself; he has learned to have a fellow-feeling with misfortune. And such is the natural progress of things, that the laborious and economical man will advance gradually to competence, unless crossed by unforeseen accidents.

In classing the professions, as we sometimes do, according to the false ideas of the world, discriminating those that are paid from those that are not, we seek a basis which has no reality. Whoever turns the fruits of his industry into the exchanges which compose general commerce, receives pay; that is to say, the just return for that which he delivers, whatever may be the name that he gives to it. There are only two exceptions to this universal condition; the one con