and others; that he would keep you from evilspeaking, levity, and foolish jesting, and every impropriety; and that he would enable you to exert a religious influence over those with whom you may meet. Be assured, if you go out without observing this precaution, you will return with a wounded soul.

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CHAPTER XVI.

CHARITY.

"Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself; is not puffed up; doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things."-1 COR. iii. 4-7.

ALTHOUGH I have often alluded, in the course of this work, to the office of the Holy Spirit, and his blessed fruit in the heart and life, yet so deeply do I feel impressed with the excellency and amiable sweetness of the grace of charity, that I feel constrained to commend it to my readers in a distinct chapter. Charity is the queen of the graces, excelling even faith and hope, and enduring when all those gifts which add brilliancy to the character shall cease their attractions; and, though you may not possess great personal charms, superior accomplishments, or great powers of mind, yet, if you do but "put on charity," you will, like the blessed Saviour, "grow in favor both with God and man.”

The apostle calls charity the "bond of perfectness;" "alluding to the girdle of the Orientals, which was not only ornamental and expensive, but

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was put on last, serving to adjust the other parts of the dress, and keep the whole together." It is a bond which holds all the Christian graces in harmonious union, and, by keeping them together, secures a permanent completeness and consistency of character. Without the girdle, the flowing robes of Oriental dress would present a sad appearance, hardly serving the purposes of decency. So the apostle concludes that the most brilliant gifts and heroic actions are all nothing without charity.

Charity, however, is not to be understood in the popular sense of almsgiving. It is the same word which is elsewhere rendered love. It means a benevolent disposition of heart- love to God and good-will to man-diffused through the whole character and conduct. But the description of charity given by the apostle relates chiefly to its manifestations in our intercourse with our fellow-men. My principal object, in this chapter, will be to apply this description so as to discover negatively what conduct is inconsistent with charity, and positively, the effect of charity on the human character.

I. Charity suffereth long. It will endure illtreatment, and prefer suffering to strife. It will not resent the first encroachments, but patiently bear with injuries as long as they can be borne. If charity reigns in your heart, you will consider how many and aggravated are your offences against God, and yet that his long-suffering bears with your perverseness, and he is daily loading

you with benefits; and shall you be impatient of the slightest offences from a fellow-worm? Consider, also, how liable you are to encroach upon the rights of others, and to try their patience by your infirmities. Do not, therefore, be hasty in the indulgence of hard thoughts of others, nor impatient of their faults and infirmities. How much contention and strife might be avoided by a little forbearance! And who is there so perfect as not sometimes to need it to be extended toward himself? The ills of social life are greatly mitigated by the exercise of mutual forbearance; and they find no place under the sweet reign of charity.

II. But charity not only suffereth long, but is kind. "It is benign, bountiful, courteous, and obliging." But why did the apostle couple these two dispositions together? "Charity suffereth long, AND IS KIND." Evidently, because longsuffering, without kindness, would be unavailing. If you bear with the injuries or supposed offences of another, and yet suffer your mind to be soured, and your kind offices remitted, the wound will corrode and inflame till it breaks out with tenfold violence. But benignity of temper, and the constant practice of friendly offices and benevolent actions, will disarm ill-nature, and bring the offender to see the folly of his conduct. "A soft answer turneth away wrath, and the kind treatment of an enemy will pour coals of fire on his head." What can be more lovely than a kind and obliging disposition, which delights in occa

sions and opportunities of contributing to the comfort and happiness of others! This disposition adorns with peculiar grace the female character. Solomon, describing a virtuous woman, says, "In her tongue is the law of kindness." If you cultivate this disposition at all times, and in all places, your presence will add a charm to every circle; you will honor your Master, and your ability to advance his cause will be greatly enhanced. In your efforts to do good, with the law of kindness in your lips, you can penetrate, where, without it, you could gain no admittance; and, in your expostulations with the impenitent, you can reach the heart, by the exhibition of a kind and tender spirit, where otherwise you would be repulsed like the seven sons of Sceva, who presumptuously attempted, in imitation of Paul, to cast out devils in the name of Jesus. Especially is this disposition requisite in a Sabbath school teacher. Without it he can accomplish very little. Children cannot be won without kindness. If, then, you would be successful in this enterprise of love, cultivate a tender regard for the "little lambs," and be kind. to them whenever you meet them. Never see a child in trouble without relieving him; or, if you can do no more, show your sympathy for his sufferings by such kind offices as are within your power.

III. Charity envieth not. It is not grieved but gratified to see others more prosperous and wealthy, more intelligent and refined, or more holy. The