friends who have the fewest faults, and whose faults are eclipsed by the splendour of their great and noble actions; and an attachment formed with such surely bids fair to be both permanent and delightful.

There is the best prospect of its being permanent, because nothing is expected but what is possible, and, indeed, essentially necessary to the promotion of mutual esteem, and of its being delightful, be cause it has merit for its object, and is productive of the most benignant feelings. Every man is pronounced respectable, or the contrary, according to his measure of good sense and discretion; and he may be said to participate his respectability, and to enjoy his fair and honourable fame, who has the good fortune and happiness to be connected with a discreet and pious man. His own interests are materially advanced, at the same time that he enjoys the highest personal gratification-the gratification of listening to his instructive conversation, and being thought worthy of his confidence.

Many worldly connexions are demoralizing, at variance with every thing decent and moral, and not unfrequently both irreligious and profane. The parties not having any ties strong enough to confirm their engagements and to cement their union, something or other soon arises to make them at first distrust, and then hate each other, and at last part, with the bitterest animosity. The case is widely different with those who have before their eyes the fear of God, and a regard for his ordinances. Their piety improves their tempers, and gives stability to their affections. The friendship of such is a bond of union of the most sacred nature, comprehending all the charities of human life, and a lively concern for the things of another and a better world. The rugged path of life is smoothed by the consolations of a sincere friend, and the opening prospects of eternity are brightened, when friendship is founded upon religious principles.

An unvaried uniformity of opinion cannot be expected among mankind, nor ought the different conclusions to which they come, upon different subjects, to operate as an impediment to an union of affection and esteem; for the human mind is so variously constructed, that two men cannot be found of exactly the same sentiments in every respect. The mind varies as essentially, and as distinctly, as the countenance. No two faces can be found precisely to resemble each other. Though some may not appear so distinctly marked as others, yet the cast and expression of each are suf

ficiently distinct, to preserve their identity. Every man, too, has his peculiar method of thought, and mode of expression. In every man we find different views, different tastes, and different propensities; yet every one may find in others some one so nearly of his own mind as to be the object of his regard and confidence.

The

It is worse than folly, it is madness, for any one to dissolve an amicable connexion with another, merely because the opinions of himself and his friend do not happen to be entirely coincident. Nevertheless, the most trifling matters of dispute have often alienated friends. What more absurd than this! Has not every one a right to the just exercise of his own thoughts? And who that disputes this can shew himself entitled to exercise dominion over another! answer is palpably plain, that men may entertain their own opinions, and yet be very good friends still. Their friendship is not in danger of being interrupted simply on this account, but only when bigotry interferes, and erects a standard of imaginary infallibility. Argumentative contests, conducted with good humour, tend to sharpen and improve the faculties, and, with the liberal-minded, such contests as these serve but to confirm attachment, and perpetuate friendship.

It is the part of a contracted mind to be captious and intolerant; and a friendship entered into under its evil influence, loses many of its most amiable traits. Nay, indeed, it loses its substance, and retains but an empty name. An easy familiarity and an artless frankness, the very essence of friendship, give place to a cold, calculating spirit, which deteriorates its quality, and banishes every consolatory and beneficial feeling. The soul of the narrow-minded is like the uncongenial soil, in which no useful plant can expand and fructify. The right which we claim to the free expression of our thoughts should incline us, not merely to pay a complacent attention to, but also to encourage, the claims of all, with whom we have communication, to the full exercise of the same privilege; for we may justly infer, that there may be as much sincerity in one who expresses an opposite opinion as in ourselves.

Mutual concessions should be made, or at least a mutual deference should be paid, to the conscientious opinions of friends, otherwise the warmest avowal of regard will be of a loose and unsatisfactory nature. A good man will not suffer his affection to be alienated from one who even argues for victory, and who holds untenable doctrines for argument's sake, provided those doc

trines do not involve serious consequences. Nothing but a sense of religious obligation, arising from a deep-felt conviction that he has been greatly deceived in his estimate of the moral and religious principles of his friend, can induce the generous-minded man to dissolve a tie once deliberately formed; and it is quite foreign to his nature to expect or wish that any one should succumb blindly and heedlessly to all the sentiments he may deem it his duty to express upon different subjects.

But since true friendship is recommended as a balm to soothe the minds of mortals in their earthly pilgrimage, and as a quality most lovely and enticing to all who witness it in its native splendour, and can have the prospect of tasting its delicious and uncorrupted fruits, a strict guard should be set over our hearts, to prevent its genuine spirit from degenerating into a selfish feeling of personal advantage, or its salutary tendency from being rendered worthless and injurious by an unwarrantable indulgence in jealousy and intolerance.

It is in vain to expect that a friendly feeling can long subsist between persons who mutually distrust each other's motives. The appearances of a cordial attachment may be kept up for a time to the eye of the world; but the illiberal spirit that lurks within will break out ere long, and expose the unprincipled pretenders to friendship to the derision of the world, and the reproach of all good men.

In reference to this subject, the question has often been started, whether men may not very properly treat their friends, through the apprehension that they may at some future time become their enemies, with a distant reserve, or, at least, be wary in intrusting them with matters of great importance. Addison, I think, has answered this question very satisfactorily. The decision to which he comes is, that the cultivation of friendship is incompatible with such a reserve; and he argues, to allay the fears of the timid, that, in case of exposure, the world is just enough rather to condemn the perfidy of the false friend than to censure the unsuspecting confidence of the person betrayed.

It is by no means to be understood that the base betrayer of friendship will meet with universal opprobrium, and the person betrayed with the commiseration of all: daily experience cannot but open our eyes to the fact, that there are characters depraved enough to take a delight in propagating slander-characters far more eager to second the betrayer than to set the

betrayed right with the world. Instead of making proper allowances for what has been artlessly and confidentially disclosed to a perfidious friend, it seems to be their chief aim to extend the circulation of every idle tale, no matter at whose expense, or on what a slender foundation. But these may be termed extreme cases of depravity. These are the practices of the very dregs of society, of persons who neither know, nor are capable of enjoying, the consolations of friendship.

It may, in the main, be safely affirmed, that persons whose confidence has been abused, will meet with sympathy from the generous part of the community, from all, in short, but the kindred spirits of the treacherous themselves, whose good opinion and good wishes it would be equally a misfortune and a shame to obtain. To our friends we ought not only to be open and candid, but sedulous to please, and active to do good, that there may be nothing in our conduct calculated to excite a suspicion respecting the purity and disinterestedness of our motives. The great familiarity that exists between friends is apt to beget too great a carelessness in outward behaviour. Under the notion that they can be free, and make free, their conduct sometimes sinks into absolute rudeness. Many friendships have been split on this rock.

An intercourse may be carried on in the most easy and familiar manner, with a due regard to the common courtesies of life. We may be familiarly free, without being rudely encroaching. Wherever true friendship exists, we find a desire to please associated with it; and what can be more calculated to please than a becoming and respectful deportment? A bland and obliging demeanour never fails to make a man agreeable to those around him. Even in the ordinary affairs of life, and among a mixed company, amiable and conciliatory qualities are highly appreciated. They are sure to command attention, and secure respect. If the display of a generous disposition, then, be of such essential service to a man in the common concerns of life, surely it must be held to be of still greater importance in the amicable intercourse of friends.

A guard, however, ought to be kept over our words and actions, that we may be guilty of no inadvertence calculated to alienate the affections of those we love. The greater the familiarity, the more careful ought we to be to make that familiarity as pleasing and agreeable as possible. An arrogant, overbearing disposition, is inconsistent with, and destructive of, the peace

of society and the tender plants of friendship are often made to wither and decay before its blighting influence; for a sense of inferiority begets jealousy, and, when this pervades the mind, there can be no hope that friendship can be successfully cultivated.

We view without surprise the severing of the friendships, if friendships they can be called, which have been formed through interested motives; because we know that duplicity can rarely deceive long; and, when an exposure of unworthy designs takes place, animosity or contempt usually follows. But the fate of those is to be deplored, who possess good intentions, but have not the prudence and self-control to consummate and perpetuate an attachment once begun. Many things may occur in the world to ruffle the temper: but friends ought to be careful to compose their minds; for, in their intercourse with each other, the least manifestation of irritability, or appearance of peevishness, may shake their confidence, and dissolve the tie that knits them together.

When we find ourselves uneasy and impatient, we commonly look with a jaundiced eye around us, and discover, or imagine we discover, faults in others which in reality belong to ourselves. Hence, by taking unwarrantable liberties with those whose esteem and confidence we may happen to possess, we soon estrange them from us, and expose ourselves to the calumnious interpretations of a malevolent world. A friend is unworthy of the name, if he deserve not uniformly kind treatment; and every person of right feeling will spurn the idea of being made a tool of, for another's convenience, or of winking at ungenerous and unfriendly conduct. That man who solely aims to compass his own views, or shews a disposition to contradict or reprove a friend, may expect to be left to bend his solitary course through life, exposed to its ills without enjoying its blessings, the benefits to be derived from the advice, the encouragement, and assistance of a sincere friend.

Fair professions of regard without the inclination to render effective assistance in time of need, and an apparent readiness to lend an helping hand in cases of extreme emergency, whilst the daily duties of social life are suffered to pass away unimproved, evince a complete destitution of all sound principle, and the absence of those sincere and upright intentions, which can alone obtain the approbation of the world, and secure the affection of those who are ad dressed in the accents of friendship.

In matters of friendship, as well as in every thing else of a relative, social, and religious nature, sincerity alone can give a charm to profession. Not only should we be ready to assist others in meliorating their condition, as occasion may require, but also anxious to make ourselves agreeable and cheerful companions. Opportunities are comparatively rare, when a man may be called upon to assist his friend under the pressure of adversity or distress, but, when these do occur, they should be eagerly embraced as a pleasure, and not encountered as a task. Man, however, has often occasion to hold intercourse with his friend, and it should, therefore, be his chief object to deport himself in a manner at once acceptable and attractive. The warm emotions of friendship can never be so strongly felt as when there is a manifest desire to please, associated with the duty of reciprocating benefits. The pleasures of life are made more pleasing, and its pains more tolerable, when the mind is soothed by friendship, and when a man is prepared to meet, with calm equanimity, whatever may befall him on the stage of life.

Friendship, like every other earthly benefit, is in danger of being forfeited, if proper care be not taken to preserve it; if its blessings be not viewed with a discriminating eye, and remembered with a grateful heart. No sooner do men reap, or appear to reap, the fruits of friendship than the bad passions of the evil-disposed are set to work, in order to effect a separation of interests, a difference of views, or a serious misunderstanding in some shape or other. The insidious attack is made in a variety of ways. Sometimes a man is told to his face that he has been treacherously betrayed by his friend, and the real or fictitious circumstances of the betrayal are specifically related. At other times, dark hints are given that disrespectful words have been uttered, and that there is, therefore, much cause to apprehend an abuse of confidence. Whatever shape the attack upon the happiness of friends may assume, it will succeed, unless prying curiosity and unmanly jealousy be rooted out of the mind.

If the malevolent can but excite a fear that their reports may possibly be true, or provoke a suspicion that their insinuations may have some foundation, the work is done, their object is attained, dissension and discord are made to bear sway in minds where aforetime dwelt harmony and peace, and, notwithstanding the warning of the inspired penman, that a "whisperer separateth chief friends, and a false witness soweth discord among brethren ;" the snare

succeeds in entrapping its victims, and the base calumniators exult in their infamous

success.

It must be admitted, that it requires considerable firmness of mind to withstand the temptations of those who, under pretence of real concern for our welfare, seek to sever the connexions we may have formed by basely insinuating that we have been treated with ingratitude and treachery. The plausibility with which the communication is often made, and the air of friendship assumed in the relation of it, is apt so far to bewilder the mind as to make it unreasonably suspicious, and a blind is thus thrown over the interested motives by which the mischievous are invariably actuated. The most effectual way to guard against being deceived on this point is, thoroughly to canvass the conduct of those who appear to manifest an uncommon zeal for our welfare, and who interest themselves in our private concerns, that, forsooth, as they say, we may be rescued from the hands of interested and designing men. If we have not the most indubitable proofs, from a long period of friendly intercourse, that their protestations of regard are sincere, it will be our wisest course not to act on their information, but to impute their interference to motives springing from secret rivalry or malice.

There are characters who cannot bear to see two friends happy in each other's society, who envy others the happiness which they do not themselves enjoy, and detract from their merit with the hope of sinking them to their own insignificance. Rather than distract our minds, then, with unfounded apprehensions about the conduct of our professed friends, let us look well to the motives of those who seek to effect a disunion. Peace of mind is a blessing of such inestimable value, that we should be very slow in listening to any reports that may have a tendency to disturb it, or to throw an impediment in the way of those social enjoy ments which have hitherto given us the greatest consolation and happiness.

Of interested friends the world is full. With the best intentions, a man may find himself unable to secure regard from all with whom he associates, yet it is the part of a wise and good man not to desist from doing good on this account, nor to condemn all, because some are worthy of reprehension. Rank, fortune, and success in life, render a man peculiarly the object of adulation, and bring around him a host of suitors for his favours-men who feign a cordial attachment, and embrace every opportunity to shew respect and deference. But, alas! How greatly do prosperous cir2D. SERIES, NO. 20.-VOL. II.

cumstances expose a man to the danger of being deceived by false pretenders to friendship. We do not mean to assert, indeed it would be temerity to do so, that men of rank and station are approached by none but ambitious aspirants, more eager to raise themselves by their connexions than to serve those whose society they seem to court. But this much may be safely asserted, that adversity is the test by which true friendship is most certainly proved. He who can follow his friend through prosperous and adverse circumstances, and shew the same alacrity to raise him when sinking under the load of oppression and want, as to participate his pleasures when basking in the sunshine of worldly honour and prosperity, may, with the utmost propriety, be denominated a sincere friend. Such characters are valuable, because they are scarce ; for whilst the vast multitudes of false friends, with interest only in view, fall off in critical times, when their assistance is needed, the sincere lend helping hands with feelings far more animating and delightful than those of the ambitious, even when most successful in their schemes.

The wealthy possess the means of supplying their wants. They have a numerous retinue, and are surrounded with numberless apparent friends, and yet, if, among all their followers, they have one real wellwisher, their condition in life is such, that his services are seldom required. Friendship is most wanted in time of need, and a friend then is a friend indeed. His heart is truly affected and rightly impressed. Who can bear to see his friend embarrassed in his circumstances, and not try to relieve him; injured by the tongue of slander, and not strive to vindicate his cause and clear his character; or sick and infirm, neglected and forlorn, and not endeavour to console and comfort his mind? Who, I say, can bear to see him visited with any of the ills of life, without panting for an opportunity to be of service to him? No one with a spark of generosity in his frame.

To the man of feeling, there is a thrilling interest in every thing appertaining to friendship, particularly when cases of necessity occur to prove the sincerity of his professions. Then his mind is lit up with a glow of affection. He feels more satisfaction in works of charity and labours of love, than the most elevated in society can do with their splendid equipages and their obsequious attendants. To receive the blessings of the grateful, and enjoy a self-approving conscience, is to him a sufficient recompense for all his exertions to do good, yet, in addition to these gratifications, he will

obtain the esteem of the world, even of that part of it which is the least disposed to acknowledge merit in any shape; for there is something so noble, so indescribably delightful, in seeing the friendly hand held out, and help effectually given, to a sinking brother, that no man, with ordinary feelings, be he friend or foe, can look on without experiencing the most pleasing emotions. True friendship is desirable in any sphere, but it is most serviceable in the hour of danger, and in the time of need.

All histories, ancient and modern, sacred and profane, afford examples of genuine friendship. Be it our business to select a few from the sacred volume. Who can read David's pathetic elegy on Jonathan's death without feeling something of the poignancy of his grief, and exclaiming, Behold the sacredness of an heartfelt affection! The assistance afforded David by Barzillai, when he was fleeing from his rebellious son Absalom, is another instance of disinterested friendship which cannot be perused without perfect admiration, nor was it forgotten by the grateful David. After the death of Absalom, and the consequent termination of the unnatural rebellion, he desired Barzillai to return with him to Jerusalem, to partake of the king's fare. Barzillai respectfully declined the acceptance of his kind offer, on account of his great age, and his desire to die in his own city, and be buried by the grave of his father and his mother; at the same time lessening his services to David, and magnifying David's return for them. David seems to have carried to the grave the remembrance of the timely assistance received from Barzillai's family; for one of his injunctions to his son Solomon was, that he should shew kindness to the sons of Barzillai, the Gileadite, who had assisted him in the time of his distress.

To these noble instances of friendship, we may add another of the utmost importance. Our blessed Saviour has shewn a pattern of the love that ought to subsist among mankind. He wept over the grave of Lazarus. So much, indeed, was he affected, that the spectators exclaimed, Behold how he loved him! This affecting tale of love should come home to every mind; for we have all a particular interest in Christ's love. He is our elder brother, and loves all who serve God, all true Christians, with a fraternal affection, yea, he is a friend that sticketh closer than a brother; and a careful observance of his precepts will give a sacredness to all virtuous attachments, which no secular consideration can induce his followers to forego or abandon. Let us, therefore, imbibe the christian spirit, which will teach us

not only to assist our friends in all their earthly difficulties and dangers, but also to adopt every means to promote their and our own eternal salvation. THOMAS IRELAND. Edenhall, May 27th, 1832.

ON THE CAUSE AND CURE OF IMMORALITY AND CRIME.

"From education, as the leading cause,

The public character its colour draws."

THE awful increase of crime, the crowded state of the jails, the enlargement of the old, and the building of new receptacles for criminals, prompt us to inquire into the cause of so much evil, and how it may be rectified. The legislator would ascribe it to inefficient laws; the moralist, to bad exam. ple and defective instruction; and the divine, to inward depravity, and the influence of evil spirits. Admitting the truth of these various opinions, I would humbly venture to suggest, that the cause would be more correctly stated, if we said it originated in the uncultivated state of man's intellectual powers.

Man is a compound being, combining a perfect animal with an immortal, intellectual, and immaterial spirit. In such a being, the spirit should have an ascendency over the animal; and consequently, mere animal enjoyments and gratifications never can satisfy him. What would yield perfect happiness to a mere animal, cannot satisfy a compound being such as man is; it being impossible for the higher and nobler nature entirely to succumb to the lower and inferior. Besides, they are so widely different, that the spirit never can participate in enjoyments merely animal. Hence the stores of nature have been ransacked for stimulants, and the invention of man has been racked to contrive preparations of an exciting nature, until intoxication has been resorted to as a substitute for intellectual enjoyment, fermented liquors, opium, and tobacco, acting on the imagination through the medium of nervous excitement, and thereby producing a degree of gratification rather of a demi-mental than grossly sensual description. This, however, ultimately weakening the intellectual powers, and strengthening the animal passions, brutalizes the man; and thus, he who was made a little lower than the angels, is sunk beneath the beasts. Yet ignorant men seek no other gratification, although it is sure to produce such effects. From these considerations it is plain, that prevailing iniquity springs from ignorance;