To this mutual and virtuous complacency, is generally necessary, an uniformity of opinions, at least of those active and conspicuous principles which discriminate parties in government, or sects in religion. When differences in regard to these subsist, debates will arise; vehemence, acrimony and vexation, and, in time, an utter extinction of benevolence, will ensue. Intercourse of civilities may continue, but the poison of discord is infused, and though the countenance may preserve its smile, the heart is hardening and contracting; to use another quotation from the same author, “accedat autem suavitas quædam oportet sermonum atque morum, haudquaquam mediocre condimentum amicitiæ.” Besides virtue and similarity of leading opinions and dispositions, there are many other qualifications necessary to the refinement of friendship; such as an openness and frankness of temper, joined with the greatest faithfulness, prudence and discretion; a constancy and firmness of mind; an evenness and uniformity of behavior, a suavity of manners, an absence of all jealousy, a readiness to overlook little faults and foibles, and an exquisite and generous sensibility—in short, all the dispositions directly opposite to those before mentioned; partly the produce of a kind and indulgent nature, and partly of virtuous culture. Let us not, however, forget, while we specify those good qualities necessary to be found in another, that we are under every obligation to cultivate them in ourselves; for as no friendship can either be real or lasting which is not founded on virtue and the good qualities above enumerated, it follows that our entry into the union must encourage the cultivation of every right and amiable principle in the soul. Two virtuous minds will stimulate each other in every laudable pursuit, will guard each other from every wrong propensity, and criminal deviation; and never dare either of them to commit an action which the other would hear of with concern, or behold with a blush. Nor is this union of less utility for the improvement of the lesser virtues, the graces of life, the arts of pleasing, the “amiable attentions”—as we will surely be solicitous to excel in those attentions, and to become amiable in proportion as we wish to be loved. To enumerate all the advantages and all the pleasures of friendship, were I equal to the task, would far exceed my limits—that friendship which gives to human life {737} its highest relish, and affords to virtue the strongest support and encouragement. I shall conclude, therefore, with the sentiment with which I began, “quâ a Diis immortalibus nihil melius habemus, nihil jucundius.” MISPAH.