parts; that the one, and by far the smaller, part is to be regarded as in a peculiar manner the people of God, having their every thought, word, and action, spiritualized, and made holy, by a particular change which has taken place in them; that by far the greater part must be regarded as peculiarly of this world, the children of Satan, and totally lost in a religious sense, especially if they take pains to be morally correct, and deem that a source of confidence as respects the world to come. The preachers who discourse in this strain allow of no medium. Either, they allege, you must be wholly spiritual, religious in every thing, and utterly converted from the world, or you must be the property of Satan now and for ever. It is impossible, they say, that any one can belong partly to God and partly to the world: and much more they say to the same purpose.

I am neither able nor willing to enter into religious controversy upon these points; but I submit that simple people, engaged in the ordinary duties of life, are liable and likely to draw from such discourses very dangerous conclusions. For, in point of fact, they are, and they themselves cannot but know it, in the condition of being very much given up to their own worldly affairs, or the affairs of their employers, thinking perhaps solemnly enough upon their religion for a short time, night and morning, and going to church once, or perhaps twice, on

Sundays, to join in public prayer and worship. But this is pronounced by such preachers as I have been describing, to be a state of sin and spiritual death. If they are to be believed, such people are, in respect of a hereafter, no whit better than the most profligate and wicked men in existence. Will not, then, the probable conclusion of the greater part of the congregation be something of this sort; since I have no better chance of heaven, because I am honest and diligent, and prudent, and pains-taking, and give all the help I can to those worse off than myself, where is the use of continuing to be so? Why should I not take my fill of this world's pleasure, by any means within my reach, since I and the wickedest are upon equal terms as respects the life to come?

I shall not insist that this is the sort of conclusion which people ought to come to, far from it; but I suggest that it is a very natural and likely conclusion, from such preaching as may be heard in scores of churches every Sunday.

I look upon this as a great evil; and should be, for the very highest of all considerations, very glad if some effectual means were resorted to for mitigating or removing it altogether.

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DISTINCTIONS OF ETIQUETTE.

RATHER a curious and not unentertaining instance of the refinement of ceremony in a somewhat serious affair has lately been recorded in the newspapers. Two young noblemen went from London to the coast of France to fight a duel, in consequence (as had been stated) of a quarrel in a place where neither of them ought to have been. After each had fired a loaded pistol at the other, without any death or wound ensuing, one of the parties made some explanation which rendered further appeal to the pistol unnecessary. Upon this the explainee was marched up to the explainer for the purpose of shaking hands with him. The latter begged leave to decline the honour proposed to him, but had no objection to take off his hat to the Noble Lord whom he had just before been saluting with a pistol-bullet; and accordingly he did take off his hat, but did not shake hands.

There is a delicacy of distinction exhibited here which shows that civilization in the present day has arrived at a very high pitch of perfection. At a less enlightened period, or even now, among persons of a coarser grain, the combatant who would not shake hands would not probably think of any intermediate courtesy

between that familiarity and no acknowledgment at all. And such want of delicate perception, or coolness to act upon it, with deadly weapons yet smoking in their hands, might lead to renewals of battle, when otherwise, as in the case now cited, a simple elevation of the hat one inch and a quarter from the top of the head would settle the matter.

It is to be hoped that so brilliant an example of the philosophy of gradation, in matters of intimacy, will not be lost upon this discerning generation. Many a man would do well to remember how much better it is merely to take off his hat than to shake hands. For instance, when the dice-box is seen upon the table, inviting a more intimate acquaintance, gentlemen would do well to take off their hat to such a friend rather than shake hands. When a man "well known on the turf" marks what you say of some horse that has caught your fancy, and offers you a large and tempting bet, retreat gracefully two steps, and take off your hat, but do not shake hands. Or if you are so unfortunate as to take bets and lose them-to find yourself completely "done," and absolutely "cleaned out," and, in your despair, a loaded pistol suddenly comes in sight in a lonely room -recollect yourself, take off your hat to it, but by no means shake hands. If a blackguard Jew offers to lend you money at fifty per cent. take off your hat to him, but by no means shake

hands. If an undertaker for embarrassed young men introduces you to a vulgar vixen with fifty thousand pounds, who wants to be married, take off your hat to her, but do not shake hands. If "the most charming woman in the world," who happens to have "such a brute of a husband," is so obliging as to hint to you the practicability of running away with her, take off your hat most particularly, but be very careful that you do not shake hands. Finally, if you go to the Zoological Gardens, and the large Bengal tiger purs most lovingly in your face, take off your hat by all means, but be very sure that you do not attempt to shake hands.

There are thousands of matters in which this philosophy might be applied; and in pointing out these few, I have done only faint justice to one brilliant discovery among the many for which this age is, and will be, so celebrated.

GOVERNESSES.

THE publication of Lady Blessington's novel, giving an imaginary sketch of the ills which a "governess" is heiress to, has produced, on the part of sundry critics, a good deal of what they mean for philosophy on this interesting topic of domestic life. One gentleman goes exceedingly deep into the matter, ushering in his remarks