of their bounty feel a painful sense of obligation: they will state the exact amount, almost in pecuniary value, of the favours they have conferred; and then go away and give such publicity to their doings, that the beneficiary is almost everywhere sure to hear of what has been done for him.

Kindness will, on the other hand, conceal, as much as possible, that it is actually conferring a favour ; 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 favourites 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, rising up from a heart replete with universal philanthropy, holding on its way, unimpeded by prejudices or partialities, and distributing its benefits alike upon all that it meets with in its course.

Having thus contrasted kindness with some characteristics to which it is opposed, let us now consider the manner in which it acts.

It expresses itself in words that are calculated to please. As not only our words, but the tones of our voice, are indicative of our thoughts and feelings, it

is of consequence for us to be careful, both in what we say, and how we say it. Half of the quarrels which disturb the peace of society arise from unkind words, and not a few from unkind tones. We should sedulously avoid a sour, morose, chiding 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 offend, 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 neighbour's comfort is as dear to it as his own: it calculates, deliberates, weighs the tendency of actions, and, when by incau

F

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 explicitly 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 neighbour, and

hate thine enemy: but I say unto you, Love your

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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 ye may be the children of your Father which is in heaven." The same sentiments are enjoined by the apostles. Recompense to no man evil for evil. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore, if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire, on his head. Be not overcome of evil, but overcome evil with good." These passages are decisive upon the point, that revenge in any form, or in any measure, is forbidden by the Christian religion.

The misfortune of many is, that they mistake the

• Matthew v. and vi.

+ Rom. xii. 17-21,

meaning of the term revenge-or rather they confine its application to the grosser, more mischievous, and more violent expressions of wrath: they think that nothing is revenge but cutting or maiming the person, openly slandering the reputation, or wantonly injuring the property. Such, it must be admitted, are fearful ebullitions of this destructive passion; 'but they are not the only ways in which it expresses itself. There are a thousand petty acts of spite and ill will, by which a revengeful spirit may operate. If we refuse to speak to another by whom we have been injured, and pass him with silent or manifest scorn; if we take delight in talking of his failings, and in lowering him in the opinion of others; if we show ill will to his children or relations on his account; if we watch for an opportunity to perform some little act of annoyance towards him, and feel gratified in the thought that we have given him trouble or pain;-all this is done in a spirit of retaliation, and is as truly, though not so dreadfully, the actings of revenge, as if we proceeded to inflict bodily injury. The spirit of revenge simply means returning evil for evil, and taking pleasure in doing so. It may go to the extremes of calumny and murder, or may confine itself to the infliction of minor wrongs; but if we, in any way, resent an injury with ill will towards the persons who committed it, this is revenge.

A question will here arise, whether, according to this view, we are not forbidden to defend our persons, 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 endeavour, 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, or take delight in injuring him in other ways;-this would be revenge: but to 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 honourable means, to prevent the aggression; be willing to settle the affair by the mediation 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 tribunal of public justice till every method of private adjustment has failed.

As it respects the propriety of Christians going to law with each other, the testimony of the apostle is decisive. "Dare any of you, having a matter against another, to go to law before the unjust, and not before the saints? Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge