streams from a common fountain, so many branches from the same root. While, therefore, we seek to guide the separate streams, and trim the different branches aright, our care must be exercised chiefly in reference to the parent source. We must aim steadily, and labor constantly, at the increase of love itself. We must do every thing we can to strengthen the principle of benevolence to man. In every step of our progress through the treatise before us, we must constantly keep in mind its connection with this great master principle. The way to abound in the effects is to increase the power of

the cause.

5. We are to recollect, that these properties are to be expected only in proportion to the degree in which love itself exists in the heart.

In

mind us of what Cromwell said of John Lilburne, "that he was so quarrelsome, that if he could find nobody else to quarrel with, John would quarrel with Lilburne, and Lilburne with John." The whole soul seems one entire sensitiveness of offence. stead of "suffering long," they do not suffer at all; and instead of not being easily provoked, they are provoked by any thing, and sometimes by nothing. Love will prevent all this, and produce a disposi tion the very reverse. It is concerned for the hap piness of others; and will not wantonly afflict them, and render them wretched, by such an exhibition of unlovely and unchristian temper. It will remove this diseased sensibility, and without blunting the natural feelings, will calm this sinful excitability. Many things it will not see or hear-judging them On reading this chapter, and seeing what is re- quite beneath its dignity to notice; others it will quired of the Christian, and comparing it with the pass by, as not of sufficient consequence to require usual conduct of religious people, we feel almost in- explanation. It will keep a strict guard over its voluntarily led to say, "If this be love, where then, feelings, holding the reign with a tight hand. Its except in heaven, is it to be found." To this I re-first business is with the disposition itself. This is ply, the apostle does not say that every man who important for us to notice; for if we indulge the pretends to this virtue acts thus: nor does he say feeling of anger, it will be impossible to smother that every one who possesses it, acts thus in all in- the flame in our bosom; like the burning materials stances, but that love itself does it. This is the way of a volcano, it will at length burst out in fiery erupin which it acts, when allowed to exert its own en- tions. Here, then, is our first object: to gain that ergies: if it were suffered to have its full scope, and forbearance of disposition which does not allow itto bear sway in us without any check, this would be self to be irritated or soured; to acquire that comthe invariable effect: our not seeing, therefore, a mand, not only over our words and actions, but over perfect exemplification of this principle, is no proof our emotions, which shall make us patient and that it does not possess these properties, but only tranquil amidst insults and injuries; which shall that we are imperfectly under its influence. This keep down the temperament of the soul, and prebranch of piety, like every other, may be possessed serve the greatest coolness. Irritability, I know, in various degrees; and, of course, it is only in pro- is in part a physical quality; but it is in our power, portion as we possess the disposition that we shall by God's help, to calm it. Love will make us willmanifest its operations. This should prepare us ing to think the best of those with whom we have to distinguish between the utter want and the weak- to do; it will disarm us of that suspicion and misness of love; a distinction necessary from our prone- trust, which make us regard every body as intendness to despondency in reference to ourselves, and ing to injure us; will cause us to find out pleas for to censoriousness in reference to our neighbors. those who have done us harm, and when this is impossible, will lead us to pity their weakness or forgive their wickedness.

"

CHAPTER VI.

THE MEEKNESS OF LOVE.

Charity suffereth long-is not easily provoked." I CLASS these two together, because they bear a near affinity to each other. The word in the original translated "suffereth long," signifies "to have a long mind," to the end of whose patience, provocations cannot easily reach. It does not mean patience in reference to the afflictions which come from God, but to the injuries and provocations which come from man-perhaps the most correct idea which we can attach to it is, forbearance; a disposition which under long continued offences holds back anger, and is not hasty to punish or to revenge. Its kindred property, here classed with it, is nearly allied to it, is not easily provoked," or "is not exasperat ed." The word signifies a violent emotion of the mind, a paroxysm of anger; so that the distinction between the two terms appears to be this: the property intended by the latter seems to be the power of love to curb our wrath, and that intended by the former its ability to repress revenge.

What an enemy to himself is an irritable man! He is a self-tormentor of the worst kind. He is scarcely ever at peace. His bosom is always in a state of tumult. To him the calm sunshine of the breast is unknown. A thousand petty vexations disturb his repose. Unhappy man, even though he so far succeed, as to restrain the agitations of his mind from bursting out into passion, yet has the burning sense of torment within. Regard to his own happiness, as well as to the happiness of others, calls upon him to cultivate that love, which shall allay the inflammatory state of his mind, and restore a soundness which will not be thus wounded by every touch.

2. The next thing which love prevents, is immoderate anger; that anger which the apostle has described in the expression we are now elucidating, as amounting to a paroxysm of wrath; or which, in ordinary language, we call "being in a passion." It would be to oppose both reason and revelation, to assert that all anger is sin. "Be ye angry," saith the apostle, "and sin not." "A violent sup pression of the natural feelings is not, perhaps, the best expedient for obviating their injurious effects; and though nothing requires a more vigilant reinstraint than the emotion of anger, the uneasiness of which it is productive is, perhaps, best allayed by its natural and temperate expression; not to say that it is a wise provision in the economy of nature, for the expression of injury and the preservation of the peace and decorum of society." A wise and temperate expression of our displeasure against injuries or offences, is by no means incompatible with Christian love; this grace intending only to check those furious sallies of our wrath, which are tor

There are three things which Christian love, reference to the irascible passions, will prevent. 1. An irritable and petulant disposition. There is in some persons an excessive liability to be of fended: a morbid sensibility, which is kindled to anger by the least possible injury, whether that injury be intentional or unintentional. They are all combustible, and ignite by a spark. A word, nay, a look, is enough to inflame them. They are ever ready to quarrel with any, or every body; and re

Sinful anger dishonors religion, and causes the ways of godliness to be spoken ill of. The mists of passion envelope religion with a dense medium, through which its lustre is but dimly seen. A passionate Christian is an object of sport to the profane, a butt of ridicule to fools, whose scorn is reflected from him upon piety itself.

But, perhaps, it will be said, "Tell us how we may cure the disposition; its existence we admit, and its evil we know by experience, and deplore." I say, then,

menting to ourselves and injurious to those with whom we have to do. Sinful anger is lamentably common, and is not sufficiently subdued among the professors of religion. In cases of offence, they are too often excited to criminal degrees of passion; their countenance is flushed, their brow lowers, their eye darts indignant flashes, and their tongue pours forth loud and stormy words of reviling accusations. To diminish and prevent this disposition, let us dwell much upon the evil consequences of it. It disturbs our peace, and interrupts our happiness; and this is an evil about which we ought not to be indifferent. A passionate man cannot be a happy man; he is the victim of a temper, which, like a serpent, dwells in his bosom to sting and torment him. It destroys the comfort of those with whom he has to do: his children often hear the fury of the tempest; his wife has her cup of conjugal felicity embittered by the venom; his servants tremble as at the rage of a tyrant; and those with whom he transacts the business of this life, dread the gusts of his passion, by which they have often been ren-of sorrow, and the heats of lust, and the disease dered uncomfortable. He is a common disturber of the circle in which he moves.

66

Look at the disposition as it really is, attentively consider its evil nature, and trace its mischievous consequences. Anger sets the house on fire, and all the spirits are busy upon trouble, and intend propulsion and defence, displeasure and revenge; it is a short madness, and an eternal enemy to discourse, and sober counsels, and fair conversation; it is a fever in the heart, and a calenture in the head, and a fire in the face, and a sword in the hand, and a fury all over. It hath in it the trouble of revenge, and the bodings of a fever, and the rashness of precipitancy, and the disturbance of persecution. If it proceed from a great cause, it turns to fury; if from a small cause, it is peevishness: and so it is always terrible or ridiculous. It makes a man's body deformed and contemptible, the voice horrid, the eyes cruel, the face pale or fiery, the gait fierce. It is neither manly nor ingenuous, and is a passion fitter for flies and wasps than for persons professing nobleness and bounty. It is a confluence of all the irregular passions.— There is in it envy and scorn, fear and sorrow, pride and prejudice, rashness and inconsideration, rejoicing in evil, and a desire to inflict it."*

Such is the portraiture of this disposition, drawn by the hand of no mean artist. Let the passionate man look at the picture, and learn to hate it; for, like an infuriated serpent, it need only be seen to be abhorred.

Let us reject all excuses for the indulgence of it; for so long as we palliate it, we shall not attempt to mortify it. It cannot be defended, either on the ground of constitutional tendency, or the greatness of the provocation, or the suddenness of the offence, or the transient duration of the fit, or that there is less evil in gusts of anger than in seasons of sullenness: no-nothing can justify it: and if we are sincere in our desires to control it, we shall admit that it is indefensible and criminal, and condemn it without hesitation or extenuation.

It interrupts his enjoyment of religion, brings guilt upon his conscience, and unfits him for the season and the act of communion with God. A beautiful illustration of this part of the subject may be here introduced from one of the most striking of English writers:-"Prayer is the peace of our spirit, the stillness of our thoughts, the evenness of recollection, the seat of meditation, the rest of our cares, and the calm of our tempest; prayer is the issue of a quiet mind, of untroubled thoughts; it is the daughter of charity, and the sister of meekness; and he that prays to God with an angry, that is, with a troubled and discomposed spirit, is like him that retires into a battle to meditate, and sets up his closet in the out-quarters of an army, and chooses a frontier garrison to be wise in. Anger is a perfect alienation of the mind from prayer, and, therefore, is contrary to that attention which presents our prayers in a right line to God. For so have I seen a lark rising from his bed of grass, and soaring upwards, singing as he rises, and hopes to get to heaven, and climb above the clouds: but the poor bird was beaten back with the loud sighings of an eastern wind, and his motion made irregular and inconstant-descending more at every breath of the tempest, than it could recover by the libration and frequent weighing of its wings; till the little creature was forced to sit down and pant, and stay till the storm was over, and then it made a prosperous flight, and did rise and sing as if it had learned music and motion from an angel, as he passed sometimes through the air about his ministries here be-cess itself. low. So is the prayer of a good man: when his affairs have required business, and his business was matter of discipline, and his discipline was to pass upon a sinning person, or had a design of charity; his duty met with the infirmities of a man, and anger was its instrument; and the instrument became stronger than the prime agent, and raised a tempest and overruled the man; and then his prayer was broken, and his thoughts were troubled, and his words went up towards a cloud, and his thoughts pulled them back again, and made them without intention and the good man sighs for his infirmity, but must be content to lose the prayer; and he must recover it when his anger is removed, and his spirit is becalmed-made even as the brow of Jesus and smooth as the heart of God; and then it ascends to heaven upon the wings of the holy dove, and dwells with God, till it returns, like the useful bee, laden with a blessing and the dew of heaven."*

:

Bishop Jeremy Taylor.

We must be persuaded that it is possible to control it; for if we despair of victory, we shall not engage in the conflict. Hope of success is essential to suc

It is certain that by using right means a hasty temper may be subdued, for it has been conquered in very many instances. It is said of SOCRATES, the wisest and most virtuous of heathen sages, that in the midst of domestic vexations and public disorders, he maintained such an undisturbed serenity, that he was never seen to leave his own house or return to it with a ruffled countenance. If on any oc. casion he felt a propensity to anger, he checked the rising storm by lowering the tone of his voice, and resolutely assuming a more than usual gentleness of aspect and manner. He not only refrained from acts of revenge, but triumphed over his adversaries, by disregarding the insults and injuries they offered him. This was more remarkable, as in acquiring this dominion over his passions, he had to struggle against natural propensities which ran in an opposite direction. ZOPHYRUS, an eminent physiognomist, declared that he discovered in the

Bishop Jeremy Taylor.

features of the philosopher evident traces of many vicious inclinations: the friends of SOCRATES, who were present, ridiculed the ignorance of this pretender to extraordinary sagacity; but the sage ingenuously acknowledged the penetration of ZOPHYRUS, and confessed that he was naturally prone to vice, but that he had subdued his inclinations by the power of reason and philosophy. Let professing Christians learn, from this distinguished heathen, that it is possible to subdue natural temper, however bad and however violent it may be.

that is of a proud heart, stirreth up strife." Passion is the daughter of pride, meekness the offspring of humility. Humility is the best cure for anger, sullenness, and revenge. He that thinks much of himself, will think much of every little offence committed against him, while he that thinks little of his own importance, will think lightly of what is done to offend him. Every irritable, passionate, or revengeful person is certainly a proud one, and should begin the cure of his passion by the removal of his pride.

Make its cure a matter of desire. What we ar- But we need go no further than the chapter bedently long for, we shall vigorously pursue. Con- fore us, for an antidote to anger. Love is sufficient fess your sin frankly say, "I am indeed too irrita- of itself; we must seek to have more of this heable, too passionate, too revengeful. I see the sin- venly virtue. Love cannot be either passionate or fulness of indulging such a temper; I am disturbed revengeful. Love is full of benevolence and goodand disgraced by it; and by God's help I will sub- will, and therefore cannot allow itself to indulge due it. I will spare no pains, shrink from no sacri- those tempers which are unfriendly to the happifice, be discouraged by no defeat, till I gain the vic-ness of mankind. Let us seek to strengthen this patory over myself."

Meditate upon the patience of God, who bears with your innumerable offences against Him, and forgive them all. Consider the example of Jesus Christ, who meekly "endured the contradiction of sinners against himself; and amidst ingratitude, insults, and provocations of the basest kind, was mild as the morning sun in Autumn."

Seek to acquire a habit of self-control-a power over your feelings, which will enable you to be ever on your guard, and to repress the first emotions of passion. If possible, seal your lips in silence when the storm is rising: shut up your anger in your own bosom, and, like fire that wants air and vent, it will soon expire. Angry words often prove a fan to the spark: many persons, who in the beginning are but slightly displeased, talk themselves at length into a violent passion. Never speak till you are cool; the man who can command his tongue, will find no difficulty in governing his spirit. And when you do speak, let it be in meekness: "a soft answer turneth away wrath." When you see others angry, let it be an admonition to you to be cool; thus you will receive the furious indiscretions of others like a stone into a bed of moss, where it will lie quietly without rebounding.

Stop your anger in the beginning. It is easier to put out a spark than a conflagration. It would be well always to terminate the conversation, and quit the company of an individual, when anger is creeping in. "Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge."

rent principle, which will prevent the growth of whatever is evil, and promote the advancement of all that is excellent.

One caution may here be suggested for the encouragement of those who are particularly tried with an irritable temper, and that is not to despond; if, in the work of mortification, they meet with many defeats, do not be in a passion with yourselves, for being in a passion, for this will only increase the evil you are anxious to destroy. Go calmly, yet courageously, to the conflict; if victorious be not elated, if defeated be not disheartened. Often you will have to mourn your failures, and sometimes be ready to imagine that you are doomed to the hopeless task of Sysiphus, whose stone always rolled back again, when, by immense labor, he had urged it nearly to the summit of the hill. Do not expect an easy or a perfect conquest. Mourn your defeats, but do not despair. Many, after a few unsuccessful efforts, give up the cause, and abandon themselves to the tyranny of their passions. In this conflict, unsuccessful struggles are more honorable than unresisting submission.

3. Love will of course prevent revenge.

Revenge is a term that à Christian should blot out from his vocabulary with his own penitential tears, or with the drops of his gratitude for the pardon he has received from God. There is no passion more hostile to the very genius of Christianity, or more frequently forbidden by its authority, than this; and there is none to which the depravity of human nature more powerfully excites us. The volume of history is stained, from the beginning to the end, with the blood which has been shed by the demon of revenge. Mankind, in every age and country, have groaned under the misery inflicted by this restless and cruel spirit, which no mischief can satisfy, Brood not over injuries; "Else," says Mr. Bax-no suffering appease. Revenge has converted men ter, "you will be devils to yourselves, tempt yourselves when you have no others to tempt you, and make your solitude as dangerously provoking as company."

Avoid disputations, which often engender strifes; and especially avoid them in reference to persons of known irritability. Who would contend with a snake or a hornet?

Beware of tale-bearers, and do not suffer their reports to rouse your resentments.

"Be not inquisitive into the affairs of other men, nor the faults of thy servants, nor the mistakes of thy friends; lest thou go out to gather sticks to kindle a fire, which shall burn thine own house." Look at others who are addicted to passion, and see how unlovely they appear.

Commission some faithful and affectionate friend, to watch over and admonish you.

But especially mortify pride and cultivate HUMILITY." Only by pride cometh contention." "He

Baxter's Catholic Directions; from which vast fund of practical theology, many of the particulars of this chapter are derived.

into wild beasts, and inspired them with a wish to tear each other to pieces. It is not likely that such a temper as this would meet with the least toleration or sanction in the religion of the meek and lowly Jesus, whose person was an incarnation, and whose gospel is an emanation, of love. Revenge is admitted by some as justifiable to a certain extent: by the reasoning and conduct of the world, the principle is allowed, yea honored, and only condemned in its most vicious excess. Wars, duels, railings, private animosities, that do not infringe on the peace of society, are all justified on this ground.Mankind alter the golden rule, and do unto others, not as they would that others should do, but as others do unto them in a way of evil; and this, so far from being blamed, is generally applauded as honorable and dignified. In the estimate of the people of the world, the man who refuses to resent an injury which he has received, is a poor mean-spirited creature, unworthy to associate with men of honor,

But whatever may be the maxims of the world, revenge is certainly forbidden by every page of the word of God. "The discretion of a man deferreth his anger, and it is his glory to pass over a transgression." Private revenge was certainly forbidden under the Old Testament, and still more ex-aggression; be willing to settle the affair by the meplicitly under the New. "Blessed are the poor in spirit," said our Lord, "for theirs is the kingdom of heaven." "Blessed are the meek, for they shall inherit the earth." "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil. Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy: but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you: that you may be the children of your Father, which is in heaven." The same sentiments are enjoined by the apostles.

seek the protection of the law, without, at the same time, indulging in malice, this is self-defence, and the defence of society. If we are injured, or are likely to be injured, in our property, we must try, by all private and honorable means, to prevent the diation of wise and impartial men, and keep our minds free from anger, ill-will, and malice, towards the aggressors: and, as a last resource, we are justifiable in submitting the cause, if it cannot be settled by any other means, to the decision of a court of justice. No Christian should resort to the tribu nal of public justice till every method of private adjustment has failed.

A question will here arise, whether, according to this view, we are not forbidden to defend our perBons, our property, and our reputation, from the aggressions of lawless mischief? Certainly not. If an assassin attempt to maim or to murder me, I am allowed to resist the attack, even to extremity; for this is not avenging an evil, but an effort to prevent one. If our character in society be aspersed, we must endeavor, by peaceful means to gain an apology and exculpation; and if this cannot be obtained, we are authorized to appeal to the law: for, if calumny were not punished, society could not exist. If, however, instead of appealing to the law, we were to calumniate in return; if we were to inflict bodily injury on the aggressor, to take delight in injuring, Ir is a decisive proof, and a striking display, of the but in other ways;-this would be revenge; but to excellence of the Christian religion, that it enjoins

liberality. Some will be charitable, if they may have spectators of their good deeds, who shall go and proclaim their alms: thus the weaknesses of human nature often come in the place of duty, and supply the want of principle, though certainly without any advantage to their possessor. They spoil the action by their mode of performing it; for they of their bounty feel a painful sense of obligation: they will state the exact amount, almost in pecuniary value, of the favors they have conferred; and then go away and give such publicity to their doings, that the beneficiary is almost every where sure to hear of what has been done for him.

not only the loftier and more rigid excellences of the human character, but those also which are delicately amiable and tender; not only the masculine virtues, but the feminine graces; in short, that it not only prepares its possessor to be a patriot on the great theatre of his country, or a spectacle of heroic martyrdom to God, to angels, and to men,-but a sympathising friend in the social and domestic cir-will, in the most indelicate manner, make the object cles. Love can either expand its benevolence to the claims of the whole human family, or concentrate its emotions, for a time, in one individual object of pity, or affection. "Love is kind." Kindness means a disposition to please-an anxiety, manifested by our conduct, to promote the comfort of our species. Pity commiserates their sorrows, mercy relieves their wants and mitigates their woes; but kindness is a general attention to their comfort. It is thus described and distinguished by a celebrated writer on English synonymes. "The terms affectionate and fond characterize feelings; kind is an epithet applied to outward actions, as well as inward feelings; a disposition is affectionate or fond; a behavior is kind. A person is affectionate, who has the object of his regard strongly in his mind, who participates in his pleasures and in his pains, and is pleased with his society. A person is kind, who expresses a tender sentiment, or does any service in a pleasant manner. Relatives should be affectionate to each other: we should be kind to all who stand in need of our kindness." Kindness, then, appears to be an affectionate behavior. This is what the apostle means, when he admonishes us to "be kind-rising up from a heart replete with universal philanly affectioned one to another."

Let us view the kind man in contrast with some other characters.

A kind man is opposed to a proud and overbearing one. The latter is ever seeking an opportunity to display his superiority, and make you feel your inferiority; and cares not how much your feelings are hurt by this offensive exhibition of his consequence. Kindness, if conscious, as it sometimes must be, of its superiority, takes care that those who are below it shall not feel a painful sense of their inferiority. Without removing the distinctions of social life, or sacrificing its dignity, it will conceal as much as possible, its pre-eminence, or unite it with such affability as shall render it by no means unpleasant.

Kindness will, on the other hand, conceal, as much as possible, that it is actually conferring a favor; will do every thing to cause it to descend lightly upon the spirit of the recipient; and would, if circumstances allowed, gladly extend relief from behind a veil which hides the giver, and does every thing to prevent the sense of obligation from being either painful or oppressive.

Kindness is opposed to the benevolence of partiality, prejudice and caprice. There are not a few who are lavish in their fondness towards persons of their own party, or upon those who happen to be their favorites for the time; but for any beyond their own circle of partizans, or of their select friends, they have none of the charities of life-their benevolent regards are purely sectarian, or absolutely capricious. But kindness is a clear perennial spring,

thropy, holding on its way unimpeded by prejudices or partialities, and distributing its benefits alike upon all that it meets with in its course.

sider the manner in which it acts.

He is opposed to the rigid, severe, and censorious Having thus contrasted kindness with some chaperson, who will make no allowance for the infirmi-racteristics to which it is opposed, let us now conties or inexperience of others; but judges harshly, reproves sternly, and speaks severely of all who do It expresses itself in words that are calculated to not come up to his standard. Kindness, on the con- please. As not only our words, but the tones of our trary, makes all reasonable allowances, frames the voice, are indicative of our thoughts and feelings, best excuses it can, consistently with truth and ho- it is of consequence for us to be careful, both in liness; speaks of the offender in a way of mitiga-what we say, and how we say it. Half the quarrels tion, and to him in a way of compassion; does not which disturb the peace of society arise from unpublish nor exaggerate his faults, and endeavors to kind words, and not a few from unkind tones. We find out some redeeming qualities to set off against should sedulously avoid a sour, morose, chiding his failings. mode of speech, and adopt a soothing, conciliatory, and affectionate style of address. A surly tone is calculated to wound or offend, and love, which carries the law of kindness upon its lips, will consequently avoid it. A snappish, petulant, scolding address, is in the highest degree repulsive and dissonant in the intercourse of society. We may not have, it is true, the music of sound in our speech. but it is our own fault if we have not the music of love. We need not employ grimace, fawning sycophancy, hollow and unmeaning compliment, but we may be courteous, and affectionate; and we ought to "let our speech be seasoned with salt, that it may minister grace to the hearers." Every word, and every modulation of the voice, that is likely to of fend, should be studiously avoided, and will be avoided by kindness, which extends, also, to actions. It is anxious not to give offence by any thing which it does: it is most delicately tender in reference to the feelings of its object, and would not unnecessarily crush the wing of an insect, much less inflict a wound upon a rational mind. There are persons who, in a spirit of selfish independence, care not whom they please, or whom they offend; but love is as anxious not to offend, as it is solicitous about its own gratification: its neighbor's comfort is as dear to it as its own; it calculates, deliberates, weighs the tendency of actions, and, when by incaution, or pure misfortune, it has occasioned distress, it hastens, by every practicable means, to heal the wound.

Kindness is opposed to coldness and selfishness of disposition. There are persons who, though neither cruel, nor injurious, nor really hard-hearted, are yet so cold, and distant, and retiring, and repulsive, that they can neither be approached nor moved.They look upon the scenes around them with the fixed and beamless eye, the chillness and acquiescence, of the statue, for they have no interest in the concerns of the world. But kindness is the visible expression of a feeling and merciful heart; it is the goings forth of a tender and susceptible mind; it claims kindred with the human race; it is all ear to listen--all heart to feel-all eye to examine and to weep--all hand and foot to relieve; it invites the sufferer with kind words, and sends him not empty

away.

Kindness is opposed to a vain and ostentatious