teach them pity; and conscious guilt would make them merciful. Here, in short, the wisest would see in the most simple, the noblest in the basest, a being whom, if nature had placed afar, suffering and danger had brought near of kin.

Some one has wisely said, (our readers may have observed before now that we always think that saying wise which agrees with our own opinions,) and beautifully as wisely said, "Courtesy is, strictly speaking, a Christian grace. It is a plant of heavenly origin. This present evil world, like the ground which the Lord hath cursed, is utterly incapable of yielding any thing so good and lovely. Courtesy cannot grow in selfish nature's soil. It is never found but in the garden of God." I had just been reading this very pretty sentence, as quoted for my observation in the letter of a friend, when, passing into society, I happened to hear it boldly asserted that it is not desirable to make ourselves agreeable to those we do not like; and warmly contested that universal courtesy is almost a sin. "So, then," I said within myself, "here are opinions in most determined opposition. The plant that one would cherish, as the very growth of Heaven, the other plucks up and casts away as a noxious and pernicious weed." I had dwelt with pleasure on the former sentiment as true, and just, and beautiful: but what then becomes of the other? They cannot both be just, or both be true. Yet it seemed to me of some importance, that they who are beginning the business of life, should perceive between the flower and the weed; and setting myself to consider of the matter, it appeared to me that this world of ours is no other than the prison-house described, and our condition in it that which we

have depicted. How then does it seem that we should behave?

It has pleased God, for reasons wise, since they are his, to form the inhabitants of earth in moulds so different, that each one cannot assimilate with another. Like ill-accorded instruments, well-tuned perhaps, and perfect in themselves; but which yet can make no harmony together, because the pitch of one is higher than the other. It has pleased Him, too, to endow our minds with feelings, known and understood by all, though difficult to define; that draw us towards some persons in preference to others, and while we go by the mass with indifference, bind us with indissoluble affection to some selected few; for no reason that can be given, but a natural and spontaneous preference; or perhaps some affinity of taste, principles, and pursuits. These selected few, (for however many, they are few in the comparison,) are what we usually call our friends: and to these, our deportment may be left to other influence, and guided by other rules, than those of general courtesy. But these apart, the larger mass of those with whom we are brought in contact, are persons for whom, to use the common expression, we do not care-we have no choice or preference for them. It is to these that a habit of universal courtesy is, or is not to be cultivated; that we are, or are not to take pains to render ourselves as agreeable and acceptable, as circumstance and higher duty will permit.

We know there is a sinful conformity to the world, that is forbidden; and whatever that may be defined to be, we beg not to be understood to desire that the line be broken; for God must not be offended that man be pleased; and sin must not be committed from any motive of expediency whatever. But ci

vility, attention, regard to the tastes, and respect for the feelings, of others, are not sins. On the contrary, they are the plant that has been asserted to be of Christian growth; a flower of the garden of God. We are aware also that it will be contested that there is a degree of insincerity and deception in assuming an appearance of attention and complacency towards those, for whom we have no regard, nor any kindly feelings. Be it admitted, however, that we ought to have kindly feelings towards every one. Criminals chained to the same galley, slaves fettered and toiling in the same mine, are not more closely conjoined in one common fate; have not more claim upon each other's sympathy, than men, inhabiting together this prison-house of earth. We ought to have a feeling of benevolent interest, for every one of mortal birth. Our aversions, our contempt, our disunion, our animosity; all these things are defects, blemishes, symptoms of mental corruption and disease and if they cannot be eradicated, we are obliged to any garb of decency, that can contribute to conceal them.

Our Christian perfection would be to have no unkindly feelings towards any one: and the next best thing to this is to be conscious of them, and ashamed of them; and endeavour to conceal them, as we would do a loathsome and unsightly wound: the effort is a self-sacrifice, and will go far to subdue the feeling. It may be asserted again, that a universal desire to please and to oblige, is dangerous to ourselves, as it may be the offspring of vanity, too eager for the approbation of men, and ever seeking its own gratification. It may be so: but in this case it is the motive, not the conduct, that needs to be amended. To pay a courteous attention to those who do not particularly please us; to give satisfac

tion to those who can give us none; is, as we have observed, a sacrifice of our selfishness that may proceed from the highest tone of Christian principle.

Are we then to be as courteous, and to attempt to be as agreeable, to those whom we do not admire, or perhaps do not approve, as to those whose qualities and principles claim our esteem and approbation? We need not choose them for our companions, or take them to the confidence of our bosoms; we need not seek them, or desire them: but our house is narrow the path we go on is straight; the way is crowded; and we must be much in contact; the duties and intercourse of life must bring us into connexion with those whom we did not, and could not choose. And what are we, that we should feel contempt or disregard for any one? If others have their peculiarities, have we not ours? If they have their defects, have we not ours? nay, and our vices too, for which we are all hastening forward to an equal judgment? And in this narrow house of our sojourning, surely every one has a claim, to what every one can do, to make sweet the bitterness of life? For, oh, there is enough for all to bear. The dwellers in that prison-house were not so happy, that there was no need of each other's courtesy to soften their condition; there was not so much scarcity of suffering, that the conduct of one, should prejudge the other's crimes; and aggravate the punishment prepared for him. And who are those we think unworthy of our attention and civility; unworthy the care to please? Beings, perhaps, more worthy than ourselves, though less externally endowed: they, perhaps, who, had we been in need, would have cherished us, in affliction; would have consoled us: though, needing them not, we have never proved it. Some, it may be, who, though we perceive it not,

have hearts so deeply tried in sorrow, that, could we know all, our bosoms would yearn with tender pity over what we ignorantly wound by neglect and incivility; and some, it is more than probable, whatever be the cloud of ignorance or sin, that now hangs over them, with whom we are desired to pass a long eternity in the holy fellowship of Heaven.

Upon Christian principles, then, we are prepared to say, that it is our duty to be courteous; and as far as may be, agreeable to all with whom Providence brings us in connexion, whether we meet them for a day or an hour, or the whole compass of our lives. We are not to be idle to please the idle; or ignorant to please the ignorant; or vicious to please the vicious: and, if we were, we should not succeed in pleasing them. But we are to rejoice with those that rejoice, and to weep with those that weep. To contribute, all we can, in small things as in great, to meliorate the dark condition of our race, and scatter flowers on a thorny path. If we are in company with those whose tastes and habits are opposed to ours, we are to put some restraint upon our own, that theirs may not be offended: if with those whose manners are disgusting, or tempers uncongenial to us; we are bound to cast a veil over the disgust they undesignedly excite. We are bound to withhold a remark that will give pain, or an opinion that will offend, unless some essential purpose is to be answered by their expression. To say this is deception or insincerity, is no other than to say, it is deception to restrain any evil passion, or suppress any angry thought or selfish feeling: nor is there any thing in manners and tempers, we hold more selfish, unlovely, and unchristian, than that sort of self-indulgence which wounds every body's feelings, under pretext of candour and sincerity. I