adverfity:" but how feldom does he inherit a difpofition for its duties! So that the wife man elsewhere advises "Go not into thy brother's house in the day of thy calamity,"† adding, that there is greater reason to expect affiftance from ftrangers than benefit from relatives. FRIENDSHIP Wants not panegyrifts. Philofophers, hiftorians, orators, and poets have made it their favorite theme, and dwelt upon its praises with enrapturing eloquence. There have been found fome in all ages to decorate its fhrine with the choiceft flowers of fancy, and the most exquifite ornaments of art. And yet in all ages and at all times lamentations have been made of the selfishness, the "Frater ne deferere fratrem, fratrum quoque rara gratia eft.” By comparing the antient versions, there is reason to suppose that the fame person is intended in both clauses of the fentence, and that the real construction of the verse is, THE FRIEND WHO LOVETH AT ALL TIMES, IS BORN (that is, becomes, or proves) A BROTHER IN ADVERSITY. This reading is fupported by EBEN EZRA, MUNSTER, VATABLUS, and PATRICK. In like manner, it has been observed, that “though a Brother is not always a Friend, yet a Friend is always a Brother." The writer, in choosing the text, had reference alfo to the Chaldee paraphrafe, which is followed by the Targum and the Talmud Babylonicum, and adopted by the learned SCHULTENS. "In omni tempore amat SOCIUS verus; et ille FRATER eft ad anguftiam natus”, + Prov. xxvii. 10. B 2 infincerity, or the perfidy of profeffed friends. Few who have tried it have found it capable of affording thofe high fatisfactions which are attributed to it. Moft have fuffered from the eventual worthlefsnefs of the bofom partner; or from his mean and interested views, had the fund of fenfibility and confidence with which they commenced the attachment fairly exhaufted. Their bleeding affections and injured peace have given them too much cause to repent the trust they reposed with such fond and implicit affiance. How many, too, under the fpecious femblance of friendship, "full of fair feeming," have been betrayed by their fond credulity, or precipitated by their unsuspecting heedlefsnefs, into extravagant attachments and pernicious intimacies! And ah! how many have been deceived and undone by unprincipled companions, whom they had cherished as virtuous friends! THE fact is, Friendship, as it is known and cultivated in the world, feldom arises from a cool, discriminating choice, founded on worth, and fanctioned by virtue. Men revolt from fuch formal contracts, where the affections muft wait for the flow approbation of the judgment; and the heart reftrain its impulfes or delay its regards, till reafon has been confulted, and had opportunity to decide upon the propriety of their indulgence. Hence, the connection of which we are speaking most commonly originates from cafual acquaintance, the confequence of a fimilarity of fentiments, fituations, or pursuits; rendered more and more agreeable and intimate, as it is found conducive to mutual convenience, pleasure, or advantage. Sometimes it is little elfe than the reciprocal negociations of interest, or mercenary exchange of services, which the selfish employ to promote their advantage. The intercourfe ceafes with the motive that gave it birth: as partnerships in trade are diffolved when the special object of the firm has been effected, or has failed. THERE are friends enough to be faithful, and brethren enough to love in the season of prosperity to participate.our abundance, to feast on our plenty, and to rejoice in our delights. But it is the most deplorable fate of adverfity, that, when we are in the greatest need of friends, it often puts them fartheft from us.* "Some men, fays the wife fon of Sirach, are friends for their own occafion, and will not abide in the day of trouble: and there is a friend, who being turned to enmity and reproach, will discover thy reproach. Again, fome friend is a companion at the table, and will not continue in the day of affliction. In thy profperity he will be as thyfelf, and will be bold over thy fervants; but if thou be brought low, he will be against thee and hide himself from thy face. A friend cannot be known in profperity; and an enemy cannot be hidden in adverfity in the profperity of a man enemies will be grieved; but in his adverfity, even a friend will depart."† IN fhort, friendship is so commonly founded on felf-intereft, and in its utmost purity is fo much like felf-love; it is fubject to so many interruptions; so uncertain and short-lived; and withal is fo partial and limited an exer * Ut-comes radios per folis euntibus umbra, OVID, Trifi. I. † Ecclus. vii. 5-12. and xii. 8, 9. "In malis amicus deferit amicum." PLAUT. cife of the focial affections and benevolent difpofitions of our nature; that we must abate much from the high praises with which it comes recommended to us, and expect to find it defective as a pure virtue. Hence, perhaps, the total filence of the gospel upon this fubject. For it has been remarked that "it is neither enjoined nor recommended in any one fentence in the whole new teftament." Christianity, to be fure, makes it not a duty; does not expressly inculcate it : prefcribing, indeed, to its followers benevolence towards all, and univerfal kindness and brotherly love, but not difcriminate friendship, which, ftrictly speaking, cannot be a permanent obligation for all. It is not to be enjoined, like juftice and general kindness. Its rife and progrefs muft frequently depend on circumstances and events that we are not always able to influence or command. That could not properly be made the object of a divine requifition, which is purely a matter of free choice, and fo delicate in its nature as to render the meeting of those who are qual ified for it altogether uncertain. So that even very intelligent and worthy men, of a |