the midst of an interesting series of remarks addressed to them equally with the rest of the company, turned aside their heads; began to whisper to the person who sat next to them on an entirely different subject; and thus diverted his attention as well as their own from the speaker. This is, undoubtedly, a gross offence against good manners. It is practically telling the speaker that you do not think him worth listening to, and is certainly calculated to embarrass, and even to interrupt him in his remarks. Surely those who are desirous of doing to others, as they would that others, in like circumstances, should do to them, will endeavour to avoid such a palpable indecorum.

10. Another radical maxim of good manners, in conversation, is to treat what is said by others respectfully. This maxim, as well as the last, is perpetually disregarded. To say nothing of the practice indulged by many, of habitually withdrawing their attention from those with whom they are conversing; there are others, who testify their want of respect for what is said to them in conversation, in a great variety of ways: by a smile of contempt; by a halfconcealed sneer; by a manifest unwillingness to hear the speaker to the end; by interrupting him; by hints that his opinions are frivolous; in a word, by some look, tone, or gesture, not easily specified, or clothed in language, by which we may intimate to another that we regard what he is saying as unworthy of being seriously considered. In all these ways, do proud men, impatient men, obstinate, opinionated, vulgar men, treat with disrespect many remarks which are worthy of their notice, and wound the feelings of many a modest, timid speaker.

If you so far put yourself on a level with any one, as to converse with him at all, listen respectfully to what he has to say. It is very possible that when he has finished, and before he has finished, you may be constrained to think very little of his remarks. But do not wound his feelings, by giving him to understand, beforehand, that you expect very little from him to the purpose; or by any thing that shall indicate sneer or contempt. Do not practically tell him, that you have no respect for what he is saying. Not only listen to him, but give every thought and word which he may utter, its due weight. Treat him, in short, as you would wish and expect, in like circumstances, to be treated by him. In no other way will you be able, when he has done, to answer his remarks in such a manner as will be likely to be useful to him as well as worthy of yourself.

11. In conversation with an individual, look him in the face, and keep your eye generally fixed on his, as far as you can without staring, and looking him out of countenance. The power of the eye, in seconding and enforcing what is said, is incalculable. Besides, by talking to an acquaintance without looking him in the face, you forego a great advantage. You lose the opportunity of perceiving what impression your remarks make upon him; and of deciding, by his composure, or his sudden change of countenance, whether you are giving him pleasure or pain by your communication. Many a discerning speaker, by watching the countenance of him whom he addressed, has been warned, by its indications, of the delicate ground on which he was treading, and prevented from making further and perhaps very mischievous disclosures.

12. It is of great importance to a public character, and especially to a clergyman, to learn the art of opposing erroneous sentiments expressed in the course of conversation, with firmness, and, at the same time, without offence. No discerning individual can converse many minutes together, with almost any one, without hearing something with which he cannot entirely agree. Now, to oppose such erroneous opinions is, in most cases, a duty; and yet to perform this duty seasonably, delicately, and with a proper reference to time, place, and company, is one of those things which, more than most others, put in requisition our judgment, taste, good temper, and good breeding. Sometimes the best expression of your disapprobation will be by perfect silence. In other cases, this would be want of fidelity. When you find yourself constrained, however, to give utterance to your dissent, let it be done mildly, respectfully, and in a manner fitted to win, rather than to revolt, the errorist. For example; instead of saying, to one who has been delivering sentiments in which you cannot concur "You seem to me to talk absurdly ;"-or, "Such opinions are grossly erroneous and mischievous;"or, "A person who can speak thus, must have either a weak head, or a bad heart;" rather say-"I cannot concur in that opinion, for the following reasons, &c.;" or, "You must pardon me for dissenting from that doctrine;"-or, "Perhaps you have not adverted to some of the consequences of the opinion which you have just expressed;" and so in other cases. We are never so likely to benefit those who broach erroneous opinions in our presence, as when we oppose them, without acrimony; with a mild benevolence of manner;

and with such an exhibition of our reasons, as is adapted to convince their judgment, without wounding their pride.

13. Avoid a haughty and authoritative manner in conversation. There are, undoubtedly, many clergymen who allow themselves to feel in the parlour, very much as they do in the pulpit; as if it were their prerogative to dictate their sentiments ex cathedra; and as if they expected to be heard, not as friends, but as superiors, and authorized instructors. Hence they have habitually, something in their manner in company, which banishes ease, which chills confidence, which represses free inquiry, and which causes them to be listened to rather with constraint and timidity, than with affection. Carefully shun every thing of this kind. When you are conversing with friends in a parlour, you meet them on terms of equality. You are to address them, not as a lordly dictator, but as a respectful friend: not as having authority over their consciences, but as a helper of their instruction and their innocent pleasure. Avoid, therefore, in such circumstances, all harsh, dogmatical expressions and tones. Do not think to convince by your ipse dixit, or to put down an opponent by your sovereign authority. This would be proud dictation, rather than conversing; and ought to be carefully avoided by one who wishes to succeed, by addressing and treating men as rational beings; by respecting the rights of conscience, and by convincing the understandings of those whom he desires to gain.

14. As far as you can, avoid controversy in conversation, especially in mixed companies. I say, as far as you can. It is not always possible to avoid it.

An impudent, rough, or vulgar attack, may compel you to take the stand and tone of a polemic, when you least desire it. When such a case occurs, it ought to be studiously met without heat or passion, and brought to a close as speedily as possible. But many good men love controversy; or, at any rate, are easily betrayed into it. They have so little knowledge of the world, and so little discretion, that they are always ready to give battle, whenever they see the banner of a party raised. And even if they be seated in large, mixed companies, and be in danger of having all eyes and ears turned to them; still they imagine that no disputable sentiment must be allowed to pass. This is a real infirmity. Watch and pray against it without ceasing. Never suffer the truth, if you can help it, to be trampled under feet in your presence. But there are many ways of interposing a mild, conciliatory word in its behalf, and doing it firmly, without allowing yourself to be drawn into a dispute. And in this case, the old medical maxim, obsta principiis, is of great value. Be on the watch to avoid controversy, from the first moment you perceive a discrepance of opinion. A slight effort may be sufficient, in the beginning, to avert the evil, which, after going a few steps forward, will be utterly unavailing. Before I take leave of this particular, allow me, with especial earnestness, to put you on your guard against being drawn into controversy, in company, with aged men and with females. Never dream that you will be able to convince, or by any means to effect an alteration in the opinions of a man who has passed the age of three score, or three score and ten. You do not dispute with such a one on equal terms. If his opinions