there is more of passion than of habit in his efforts, and when the object of competition is obtained, the ardour for study abates; on the other hand, the unchristian principles of envy, jealousy, and ambition, which it tends to foster, and to which our nature is already prone, are powerful and durable, and rarely lose their grasp of the youthful mind on which they have once seized. These evils which are not always apparent to others, are sometimes a secret even to the men themselves, and generally the discipline of life, and the influence of religion are sufficient to control every outward symptom or effect; but the fire is often smouldering within, and is one of the worst foes to virtue and tranquillity of mind. Not so, however, with the love of knowledge, especially when informed by the wisdom which is from above. When this principle once takes the lead in the formation of the youthful mind, it generally goes on increasing, and is little liable to disorder or decay. It never can be satiated, for its objects are continually expanding, multiplied and varied; and instead of the low born passions with which the other is united, it constantly allies itself to some of the noblest principles and qualities of our nature, especially generosity, justice, and benevolence; giving to all their due, aiding and rejoicing in the success of others who are running the same career, and sympathising with all that is good and honourable around. It is probable, indeed, that a youth stimulated chiefly by the former may rise through almost unnatural exertions to a greater height of distinction in some particular branch; but upon the whole the effect is rarely or ever satisfactory; and whether we look to worldly happiness and tranquillity, to the advantage of a compact and well proportioned mind, or what is much more important to the formation of the christian character, there can be no comparison between the two. However this
