doing and its probable consequences, but still it is enough to remove from us the plea of being self-deceived in what we have done. Perhaps, however, we do not exactly hit Rochefoucauld's meaning, when he speaks de se tromper soi-même sans s'en appercevoir. If he mean that when we suppose we are deceiving others we do no such thing, and thus are self-deceived, he may well say that it is easy and common to fall into such self-deception; but we know all the time that we are endeavouring to deceive.

Of this nature are the tricks of vanity. People who take certain airs upon themselves which they have no right to take, are generally very well aware of what they are doing. They have not the excuse of being self-deceived. They know that they wish to cheat by false appearances. The mistake they make is in the supposition that their attempt to cheat is a successful one. In nine cases out of ten, it is not, but only brings upon them contempt and ridicule, instead of the respect for which they have been deceitfully seeking. It is not courtesy to make this known to them, and their tricks are allowed to pass as though they were not seen through; but they are seen through nevertheless, and the point for the attainment of which they have debased themselves is totally lost.

But, even were it gained, must not all selfrespect be lost, unless in regard to such as are so gross as not to perceive the degradation of

deceitfulness? With such it is not a case of self-deception, but of mere baseness of mind. The tricks of vanity are merely useless toil and trouble. They are tolerated chiefly because they have grown into a system, and people go on pretending that they are mutually deceived, when they are no such thing. Tastes become so vitiated by habit that they lose all relish for truth and simplicity, and for the enjoyments which life can give without parade. But the loss is theirs who have become the victims of such habits. Their ambition is despicabletheir enjoyments artificial-their liabilities to disappointment lie thick on every side—their whole life is nothing better than “vanity and vexation of spirit.”

MODESTY.

It is lamentable to see how in these days merc worldliness has crept into the very theories of education. Even the young are scarcely instructed to love virtue for its own sake, or because it is the will of their Father who is in Heaven; but they are told-if indeed virtue be recommended to them at all-that it is a useful thing for getting on in the world, and that the reputation of it, at all events, is a considerable advantage towards obtaining power and influence in society. But this spurious recom

mendation of virtue is soon found to be unsuitable in detail to the ends of mere worldliness, and you shall find after a general recommendation of good and honourable conduct, as the means of acquiring fortune and consequence, some particular inculcation which is totally at variance with either goodness or honour-such, for example, as that it is very politic to practise dissimulation in certain cases, and to throw aside modesty.

This virtue of modesty-for such indeed I consider it seems to be one which modern worldlings are particularly anxious to advise against, and yet one would think that there was no very especial danger in these times of any young person falling into excess in that direction. Our own belief is, that no one quality of youth is more estimable or more winning than that of modesty, and I therefore look with particular distastefulness, nay, with downright disgust, upon anything in the shape of advice to youth which discourages that eminently Christian virtue.

Judge then, oh, ingenuous listeners, how little pleased I was, when, in a little book lately published, under the title, " Advice to a Young Gentleman entering Society"-a little book having much more pretension to philosophy and erudition than little books of the kind generally have I found such instruction as the follow

"For the more politic purpose of prevailing in what you undertake, and having your powers and possessions acknowledged by the world, it is necessary to arrange them according to the ordinary distributions of reputation, and to let it be known that you assume such or such a character, and that you insist on having it admitted. Men will always take you at what you declare yourself; and men have only to choose what title they will have, and assert it usually, and they will obtain it from the acquiescence of the multitude as certainly as if they had received letters patent."

This is not only very erroneous teaching, but exceedingly transparent nonsense; and I can most sincerely assure my young listeners, that if their ambition be to achieve personal chastisement, as a means of advancement in society, they could not follow a more likely mode of arriving at that desideratum than by following the "advice" above quoted. But the adviser of young gentlemen entering into society proceeds with his counsel in this fashion :

"Modesty is a quality that never profits. To underrate your merit is a certain means of having it undervalued. In our bad world,' says Goldsmith, 'respect is given where respect is claimed.' And La Bruyère says, with similar and equal wisdom, 'On ne vaut jamais dans ce monde que ce qu'on veut valoir.' Quiet perseverance in assumption through a sufficient

length of time, will bring a man to any situation he aspires to, and give him any epithets he wishes. Continual claim,' the lawyers say, ' will keep alive the title to an estate;' if maintained firmly enough, and through a sufficiently long period, it would create a title to anything but an estate-even to the throne of England or the fame of Cæsar!"

Rational advice this to "a young gentleman entering into society," and much calculated, doubtless, to make him thereof a useful and agreeable member! Just as if we had not enough-ay, and rather too much—already, of pushing, hardened assumption, degrading and vulgarising society, which stood in no need of any helps towards such declination. But our teacher is very fond of repeating again and again this favourite theory.

"No one, therefore, is authorized by reason, or by the history of others, to despair of attaining whatever station he desires in the esteem of mankind or on the threshold of official honour and profit. Let him eschew all fear and diffidence, and simply be resolved to get what he would have, and it is not possible that he should be disappointed. Society is to be carried by force and determination. The world is like the antagonist of Job: it must be wrestled with ere it will give its blessing."

Was there ever seen such audacity; and to wind it up too with such a perversion of Scripture!