and thus to secure safety for the future, and, in all probability, recompense for the past.

(3.) There is another consideration which ought to prevent the indulgence of this passion and to allay its effects. It is, that all have offended against the Supreme Being, and stand in need of pardon from Him. If we ourselves were without sin; if we could boast of perfect purity of character, there might seem to be some degree of reasonableness in our exacting from others the full amount of what is due to perfect and inflexible rectitude. But the actual state of things is far different from this, Every one who knows his own heart must see and feel himself to be a transgressor. How unsuitably, therefore, to the circumstances of his own situation, does that man conduct who talks largely of satisfaction and revenge, when he is every moment dependent on the clemency and forgiveness of a Being whom he has himself so often sinned against.

In the fourth place, there are many passages of Scripture which expressly require us to subdue the malevolent passions, and to forgive the injuries which have called them into action. And this, we may here take occasion to remark, is one of the great and striking characteristics of the Gospel revelation. The doctrine, that we are to love and do good to our enemies, obviously distinguishes the Christian Code from every other; and gives to it, as compared with mere human systems, an inexpressible elevation. Its language is, "Ye have heard, it hath been said, thou shalt love thy neighbour 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 which despitefully use you and persecute you.'

350. Modifications of resentment. Peevishness.

When, in all ordinary cases, the resentful feeling shows itself, we variously denominate it by the terms resentment, hostility, anger, hatred, indignation, and the like; but there are some modifications of the feeling, distinguished either by excess or diminution, or in some other way, which may be regarded as possessing a distinctive character. One of these is PEEVISHNESS or FRETFULNESS; a

species of malevolent passion which, probably with more frequency than its decided manifestations, interrupts the peace and happiness of life.

Peevishness differs from ordinary anger in being excited by very trifling circumstances, and in a strange facility of inflicting its effects on everybody and everything within its reach. The peevish man has met with some trifling disappointment, (it matters but little what it is,) and the serenity of whole days is disturbed; no smiles are to be seen; everything, whether animate or inanimate, rational or irrational, is out of place, and falls under the rebuke of this fretful being.-Anger, in its most marked and decided manifestations, may be compared to a thunder-shower, that comes dark and heavily, but leaves a clear sky afterward. But peevishness is like an obscure, drizzling fog; it is less violent, and lasts longer. In general, it is more unreasonable and unjust than violent anger, and would certainly be more disagreeable, were it not often, in consequence of being so disproportioned to its cause, so exceedingly ludicrous.

$ 351. Modifications of resentment. Envy.

One of the most frequent forms of resentment is Envy. By this term we are accustomed to express that ill-will or hatred which has its rise from the contemplation of the superiority of another. Considered as a mere state of the mind, Envy is to be regarded as only one of the perversions of resentment; but, considered in respect to the occasions of its origin, it must be added that it is one of the most degrading and hateful perversions. There is no passion which is more tormenting in the experience, as might be expected from its hatefulness; and none which is more decisively condemned by the sentiments of justice.

If we are asked why it is that, on the mere contemplation of the more favourable situation, and the greater advancement of another, we experience such an odious perversion of a principle apparently good in itself, we shall probably find a reason in the irregular and inordinate action of the principle of Self-love. Men frequently become so intensely selfish, that they cannot admit others to an equal participation of what they enjoy, much less

see them advanced to a higher situation, without a greater or less degree of repining and discontent. And it is this state of mind which is appropriately denominated Envy.

352. Modifications of resentment. Jealousy.

There are still other varieties of that Resentment or Hostility, which may be regarded, in some important sense, as the basis of the whole series of the Malevolent passions. Among these is Jealousy, which includes a painful emotion caused by some object of love, and attended with a desire of evil towards that object.-The circumstance which characterizes this passion, and constitutes its peculiar trait, is, that all its bitterness and hostility are inflicted on some one whom the jealous person loves. The feeling of suspicious rivalship which often exists between candidates for fame and power, is sometimes called jealousy, on account of its analogy to this passion. There are various degrees of jealousy, from the forms of mere mistrust and watchful suspicion to its highest paroxysms. In general, the strength of the passion will be found to be in proportion to the value which is attached to the object of it; and is, perhaps, more frequently found in persons who have a large share of pride than in others. Such, in consequence of the habitual belief of their own superiority, are likely to notice many trifling inadvertencies, and to treasure them up as proofs of intended neglect, which would not have been observed by others, and certainly were exempt from any evil intention.

The person under the influence of this passion is incapable of forming a correct judgment of the conduct of the individual who is the object of it; he observes everything, and gives it the worst interpretation; and circumstances which, in another state of the mind, would have been tokens of innocence, are converted into proof of guilt. Although poetry, it is no fiction:

"Trifles, light as air,

Are to the jealous confirmation strong
As proofs of holy writ."

Hence it is justly said to be the monster that" makes the meat it feeds on;" for it perseveringly broods over

the slightest suggestion, even when made with the most sincere kindness, and rears up a shapeless and frightful form, which in turn nourishes the baleful passion from which is derived its own existence.

It may be remarked of this passion, that it is at times exceedingly violent. At one moment the mind is animated with all the feelings of kindness; the next, it is transported with the strongest workings of hatred, and then it is suddenly overwhelmed with contrition. Continually vacillating between the extremes of love and hatred, it knows no rest; it would gladly bring destruction on the object whom it dreads to lose more than any other, and whom at times it loves more than any other.

Another of the marked modifications of Resentment is REVENGE. By the spirit of revenge, as we sometimes express it, we generally understand a disposition not merely to return suffering for suffering, but to inflict a degree of pain on the person who is supposed to have injured us, beyond what strict justice requires. So that revenge seems to differ from resentment rather in degree than in kind; in other words, it is unrestrained or excessive resentment. It is true, however, that it generally implies something more than mere excess. It commonly exhibits the aspect of coolness and deliberateness in its designs; and is as persevering in the execution of its hostile plans as it is deliberate in forming them. If resentment, when properly regulated, may be considered, on the principles of nature, as morally right, revenge, which is the unrestrained or inordinate form of resentment, is always morally wrong. It is a passion which is not only greatly inconsistent with the due exercise of the other powers of the mind, but is equally condemned by enlightened conscience and the Scriptures.

354. Nature of the passion of fear.

We conclude this review of this portion of the Affections with a single other notice. The passion of Fear, like the other passions or affections that have passed under examination, embraces both a simple emotion of pain,

caused by some object which we anticipate will be injurious to us, and also additional to the painful emotion, the desire of avoiding such object or its injurious effects.The question might suggest itself with some appearance of reason, whether Fear, in view of the definition just given, should be included under the general head of the Malevolent passions. And this is one of the cases referred to, in separating the Affections into the twofold division of the Benevolent and Malevolent, when it was remarked, it might not in all respects be easy to carry the arrangement into effect in its details. Nevertheless, the fact that we experience pain in viewing the object feared, accompanied with a desire of avoiding it, seems very clearly to involve the idea that it is an object of greater or less aversion. In other words, that we have more or less ill will towards it. It is certainly the case if the object is of such a nature that its presence is painful, that we can hardly be said to love it. So that, at least, it would seem to come more naturally under the head of the malevolent affections than under the other class.

But to return to the nature of the passion itself. The strength or intensity of fear will be in proportion to the apprehended evil. There is a difference of original susceptibility of this passion in different persons; and the amount of apprehended evil will consequently vary with the quickness of such susceptibility. But, whatever causes may increase or diminish the opinion of the degree of evil which threatens, there will be a correspondence between the opinion which is formed of it and the fearful passion.

When this passion is extreme, it prevents the due exercise of the moral susceptibility, and interrupts correct judgment of any kind whatever. It is a state of mind of great power, and one which will not bear to be trifled with. It may serve as a profitable hint to remark, that there have been persons thrown into a fright suddenly, and perhaps in mere sport, which has immediately resulted in a most distressing and permanent mental disorganization. In cases where the anticipated evil is very great, and there is no hope of avoiding it in any way, the mind exists in that state which is called DESPAIR. But the con