20

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.

Make its cure a matter of desire. What we ardently long for, we shall vigorously pursue. Confess your sin frankly say, "I am indeed too irritable, too passionate, too revengeful. I see the sinfulness of indulging such a temper; I am disturbed and disgraced by it; and by God's help I will subdue it. I will spare no pains, shrink from no sacrifice, be discouraged by no defeat, till I gain the victory 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 "a soft when you do speak, let it be in meekness: 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."

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, sul-
lenness, and revenge. He that thinks much of him-
self, will think much of every little offence commit-
ted 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 re-
vengeful person is certainly a proud one, and
should begin the cure of his passion by the removal
of his pride.

But we need go no further than the chapter before us, for an antidote to anger. Love is sufficient of itself; we must seek to have more of this heavenly virtue. Love cannot be either passionate or revengeful. Love is full of benevolence and goodwill, and therefore cannot allow itself to indulge those tempers which are unfriendly to the happiness of mankind. Let us seek to strengthen this parent 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.

a

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 your selves 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 re-
ports 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 kin-
dle 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 HUMILI-
TY.-"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 tolera-
tion 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 prin-
ciple 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 peo-
ple of the world, the man who refuses to resent an in-
jury 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, seek the protection of the law, without, at the same revenge is certainly forbidden by every page of the time, indulging in malice, this is self-defence, and word of God. "The discretion of a man defer- the defence of society. If we are injured, or are reth his anger, and it is his glory to pass over a likely to be injured, in our property, we must try, transgression.' Private revenge was certainly for- by all private and honorable means, to prevent the bidden 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 diation of wise and impartial men, and keep our spirit," said our Lord, "for theirs is the kingdom of minds free from anger, ill-will, and malice, towards heaven." "Blessed are the meek, for they shall in- the aggressors: and, as a last resource, we are jusherit the earth." "Ye have heard that it hath been tifiable in submitting the cause, if it cannot be setsaid, An eye for an eye, and a tooth for a tooth: tled by any other means, to the decision of a court but I say unto you, That ye resist not evil. Ye have of justice. No Christian should resort to the tribuheard that it hath been said, Thou shalt love thy nal of public justice till every method of private adneighbor, and hate thine enemy: but I say unto justment has failed. 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.

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 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,

sider the manner in which it acts.

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

CHRISTIAN CHARITY.

Kindness not only abstains from actual injury, he is adorned in no common degree with the beaubut it is active in conferring benefits-watches for an ties of holiness. He carries about with him the The light of his countenance is the warm opportunity to please is ever ready to afford its as- majesty of goodness, if not the dominion of greatsistance when appealed to,-and is not satisfied un-ness. less it can do something to increase the general sunshine, to which the spirits of grief repair from stock of comfort. It accommodates itself to their their dark retreats, to bask in its glow; and his genhabits, partialities, or prejudices; adapts itself, in the words are like soft melody to chase away the things indifferent and lawful, to their modes of act- evil thoughts from the bosom of melancholy, and to ing, and does not wantonly oppose their predilec-hush to peace the troubled reflections of the distemtions, when such resistance would occasion them pered mind. As he moves along his career, distridistress. A stiff, uncomplying behavior, which con- buting the unexpensive but efficient expressions of sults nothing but its own humor, and which will his regards, it is amidst the blessings of those that not sacrifice the least punctilio of its own habits, to are ready to perish, and the notes of the widow's give pleasure, has not a particle of beneficence about heart, which he has turned to joy. When he comes it. Such an individual is like a person in a crowd, unexpectedly into the company of his friends, every and it appears as if a good genius had come among who will walk with his arms stretched out, or with countenance puts on the appearance of complacency, annoying weapons in his hand. It extends, of course, to little things, as well as to them to bless the party; as he looks round on the The happiness or misery of life does circle, with a smile of beneficence that has found great ones. not consist so much in the transport of joy, or the an abiding place upon his brow, he presents the anguish of affliction, as in feelings of an inferior brightest resemblance to be found in our selfish kind-which, though less violent, are more frequent world, of the entrance of the Saviour among his Hence it is in our disciples, when he said, "Peace be unto you!" and than those strong emotions. power to make others miserable in life; not, per- breathed upon them the Holy Ghost. Although he haps, by deeds of cruelty or injustice, which we neither seeks nor wishes an equivalent, in return dare not, or cannot commit, as by indulging in un- for his many acts of benevolence, his gentle spirit accommodating dispositions towards them-by vex-receives back, in a full tide, the streams of consolaing them with acts of unkindness, which will neither tion which have ebbed from his own heart to fill the blast our reputation, nor put in peril our property, empty channels of his neighbor's happiness. Who liberty or life: and it is also in our power to make can be unkind to him, who is kind to all? What them happy, not so much by signal and material heart is so hard, what mind is so cruel, what spirit services, which are seldom called for at our hands, is so diabolical, as to wound him, who never apas by the inferior offices of benevolence. The daily, pears among his race but as a ministering angel? and almost hourly reciprocity of little acts of good There is a magic in his tears, to melt to sympathy or ill will, which we have an opportunity of per- the stubborn soul of cruelty itself, which has a tear forming, go a great way to the making up of good for no one else; and no less a magic in his smiles, or bad neighborhood. There are those who, in the so far to relax and soften the hard features of envy, greater expressions of Christian mercy, are really as to reflect for a moment the sunshine of his joy.-humane; whose benevolence at the same time has While he lives, every man is his admirer; and not learned to stoop to little things: they are com- when he dies, every man is his mourner; while he passionate, but they want kindness: they would re- is on earth, his name has a home in every heart; lieve a starving beggar, but they would not put and when he is gone, he has a monument in every themselves in ever so small a degree out of their memory:-and this is the description of his characway, to accommodate, in trivial matters, a near ter-the record of his praise: LOVE IS KIND! neighbor.

Kindness is universal in its objects. We have
known individuals who could never do enough for
some objects of their regard, but who are by no
means persons of diffusive kindness; and, perhaps,
if we examine, we shall find that their benevolence
has a great mixture of selfishness in it, for it is ex-
ercised only towards those from whom they expect
an ample return. It is the kindness of barter, not
of charity: it is so much of their comfort put out
at interest, not given away to the needy; they either
have had, or expect to have, value received for all
But love is universal in its aspect; it is
they do.
ever ready to do a kind office for any one that either
Its language is,
solicits or needs its assistance.
"Ho, every one that thirsteth, come ye to the wa-
ters." It has a kind look, word, and act, for every
body. Nor are its enemies denied the assistance of
its efforts. Such is the generous spirit of the Chris-
tian religion, as appears from the passages quoted
Yes,
in a preceding chapter. Such is the refined, the
sublime morality of the New Testament.
these are the principles on which kindness acts: it
extends its beneficence to the very man that has
treated it with contumely and scorn-with cruelty,
This is its duty and its in-
insult, and oppression.
"Fa-
clination. In imitation of the dying Saviour, who
gave his last prayer to his murderers, it says,
ther, forgive them, for they know not what they do!"
What a fascinating character is the man of dis-
tinguished kindness! he is invested with indescriba-
ble loveliness: he may not have the glory in which
the patriot, the hero, or the martyr is enshrined; but

CHAPTER VIII.

THE CONTENTMENT OF LOVE.

"Charity envieth not."

ENVY is that passion, which causes us to feel un-
easiness at the sight of another's possessions or hap-
Of all the base passions, this is the basest.
piness, and which makes us dislike him on that ac-
count."
It is unmingled malignity, the very worst and bit-
terest dregs of human depravity; the most direct
contrariety of love. Envy is either general or spe-
cial in its objects. It often exists in the mind to
such an extent, that its subjects seem almost in-
stinctively opposed to excellence and to happiness,
wherever they see them, or whenever they hear of
them. They may not regard the individuals on
whom their envious glance is fixed in the light of
hope from their depression-nothing to fear from
competitors or rivals; they may have nothing to
their elevation; but it is enough to awaken their
uneasiness and dislike, to know that they are in
some respects superior. They cannot bear to see
excellence or happiness in any one, or ever to hear
would beggar the universe to enrich themselves,
the language of commendation or praise. They
and monopolize all possessions, and all admiration;
they would be alone in the world, as the sole occu-
pants of every thing valuable, and can endure
neither a superior nor an equal. This, it must be
allowed, is a maturity to which envy rarely attains,

24

ration.

compared with its more special and limited ope- |-no dissection, to expose its corruption; it presents at once, to the most superficial observer, a frightful The OBJECTS of envy are commonly such as these. and disgusting appearance-a kind of leprous sur1. Persons who are nearly on our own level. In-face. It stands directly opposed to the nature of dividuals who are either much above us in station, God, whose love delights in excellence and in hapor much below us, are not so likely to excite un-piness, and whose grace produces both; and by easiness and dislike, as those who are of our own whom this sin must be regarded with infinite loathstanding, or approaching to it. The tradesman ing and abhorrence. envies not the nobleman, but some fellow-tradesman: the laurels and fame of the hero are not en-ments of heaven-an incessant quarrel with Provivied by the common soldier, but by some officer of his own rank.

2. Those who though much above us, occupy a station from which we have been cast down, are likely to be regarded by us with an evil eye, and to draw forth our dislike.

3. Competitors, but especially some single rival for wealth, or fame, or any valuable possession, is a powerful temptation to this sin. It is extremely difficult to witness their success and superiority, and feel nothing of envy towards them.

66

It is a secret murmuring against the appointdence-an accusation preferred against the wisdom, equity, and goodness of the divine administration. As it is unlike God, so it is the image of Satanbeing the disposition, united with pride, which cast down the apostate angels from their seats in heaven, and which fills and fires their bosoms in the bottomless pit; it is perfectly the state of hell, and unceasingly the passion of devils, who despair for themselves, and envy the happiness of men and angels, yet cannot rejoice either in the good or the evil they witness, although they endeavor to hinder the It is evident, that persons descending in life are good, and promote the evil, with all the restlessness much exposed to this vice: and, perhaps, those of malice, and the devices of a mighty understandstill more so, who are candidates for popular ap-ing. It is a parent crime, and its progeny are as plause, whether they be literary, scientific, military, mischievous and as deformed as itself: for malice, or professional men. "Vanity, or a thirst after ap- hatred, falsehood, slander, are its ordinary brood; plause, is the most unsocial and envious of the pas- and not unfrequently murder: for when carried to scarcely an injury within its reach sions, avarice itself not excepted. The reason is excess, there plain. Property is a kind of good, which may be which it would not inflict upon its object. It canmore easily attained, and is capable of more minute not even offer the excuses for itself which many subdivision, than fame. In the pursuit of wealth, vices sometimes bring forward: anger pleads the men are led, by an attention to their own interest, provocation it has received; but envy has received to promote the welfare of each other: their advan- no offence, except the well-being of another be an tages are reciprocal; the benefits which each is insult; lust and intemperance plead the gratificaanxious to acquire for himself, he reaps in the tion which their objects yield, and robbery holds up greatest abundance from the union of society. The its gain; but envy gains nothing but misery, and pursuits of vanity are quite contrary. The portion converts the happiness, of which it is the witness, of time and attention mankind are willing to spare into wormwood and gall for its own cup, and from their avocations and pleasures, to devote to transvenoms the honey of another man's comfort the admiration of each other, is so small, that every into the poison of asps for its own bosom: it is a successful adventurer is felt to have impaired the source of eternal vexation-an instrument of selfcommon stock. The success of one, is the disap- torment-a rottenness in the bones-a burning ulpointment of multitudes: for though there be many ceration of the soul-a crime, which, partaking of rich, many virtuous, many wise men, fame must the guilt, partakes as largely of the misery of hell. necessarily be the portion of but few. Hence every vain man regarding his competitor as his rival, is strongly tempted to rejoice in his miscarriage, and to repine at his success.

There is not any kind of superiority, however low in its nature, or obscure in situation, which is not found to be sufficient to call forth the ill-will and hatred of some inferior or disappointed spectator. Children and rustics, as well as philosophers, warriors, and princes, are subject to its influence. Like the venomous spider, it weaves its web, and directs its deadly glance, in the cottages of poverty, the mansions of affluence, and the halls of science. It is the epidemic of the human race, the most common operation of human depravity. The apostle seems to give it as a general description of human nature, while unrenewed by divine grace. Living in malice and envy, hateful, and hating one another." The whole Gentile world, before the coming of Christ, is described as having been "full of envy." "Envyings" bear a high place among the works of the flesh; and on the converts from paganism, the churches of believers, there was no one evil of which the prohibition was more frequently, or more earnestly enjoined, than this and the apostle James tells us, that it is still partially inherent in every man-"the spirit that dwelleth in us lusteth to envy."

Such is envy; but who can describe it accurately, or do it justice? If we look for it as embodied in living characters, we shall find it in Cain, the protomurderer, who slew his brother at the instigation We shall find it in the dark, and of this vice. gloomy, and revengeful spirit of Saul, who, under the influence of envy, plotted for years the slaughter of David. We shall find it in the king of Israel, when he pined for the vineyard of Naboth, and shed his blood to gain it. Yea, it was envy that perpetrated that most atrocious crime, ever planned in hell or executed on earth, on which the sun refused to look, and at which nature gave signs of abhorrence by the rending of the rocks; the crucifixion of Christ: for the evangelist tells us, that for envy, the Jews delivered our Lord.

mean

Bishop Hall has given us a very striking portraiture of the envious man, which I shall here introduce:-" He feeds on other's evils; and hath no disease but his neighbor's welfare: whatsoever God does for him, he cannot be happy with company; and if he were put to choose whether he would rather have equals in a common felicity, or supe riors in misery, he would demur upon the election His eye casts out too much, and never return: home, but to make comparisons with another' good. He is an ill prizer of foreign commodityworse of his own; for that he rates too high-this But let us now contemplate its HATEFUL NATURE. undervalues. You shall have him ever inquiring It is a vice of the utmost deformity and heinous-into the estates of his equals and betters, wherein To feel uneasiness at another's happiness, or he is not more desirous to hear all, than loath to excellence, and to dislike him on that account, is a hear any thing over good; and if just report relate sin that needs no analysis to prove its deadly nature aught better than he would, he redoubles the ques

ness.