Illustrations of the law of kindness ...

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ILLUSTRATIONS

Preface

In preparing the second edition of this humble work for the press, the author still thinks that no apology is needed for the manner in which it is written, or for its want of originality. The style of its composition is, without doubt, defective in many respects — but the author has endeavored to avoid imperfection as far as possible. Its want of originality is compensated by the fact, that fresh and vigorous instances of the power of kindness, taken from real life, are its most influential illustrations, and are better calculated to convince men of its real strength to overcome evil, than any system of abstract reasoning whatever. The author would be wanting in justice to the public and to himself if he failed to express his gratitude for the favorable notice which has been extended to his production, for the kind reviews which it has received, and for those exhibitions of its faults in style and arrangement, which, he hopes, have oeen profitable to hirn. And if but one individual shall be induced, by the perusal of these illustrations, to exchange the law of re^eige for the law of love, the author will consider it ar a j^le reward for his labors.

Geo. W. Montgomery Auburn, March, 1842.

Chapter I. Kindness And Revenge

Breathe all thy minstrelsy, immortal Harp ! Breathe numbers warm with love, while I rehearse— Delightful theme, resembling most the songs Which, day and night, are sung before the Lamb !— Thy praise, Charity ! thy labors most Divine ; thy sympathy with sighs, and tears, And groans ; thy great, thy God-like wish to heal All misery, all fortune's wounds, and make The soul of every living thing rejoice.

Pollock's Course of Time, Book IX.

As like physical causes produce like physical consequences — as vice most assuredly results in misery — so revenge calls forth hate ; for water does not more certainly tend to its level, than the exercise of malice and cruelty kindles the fires of anger and opposition in the soul. To small purpose has that individual perused the history of the world, who has not discovered that the common process of eradicating evil, has ff LAW OF KINDNESS.

been to meet it with evil, and who has not seer, that the pathway of life has been almost univer Bally lighted by the horrible spirit of retaliation. And to as little purpose has he examined the records of nations and individuals, if he is not convinced that when the law of kindness has been practised, it has been as much more salutary in its influence, and as much more glorious in its results, than those of revenge, as virtue is more salutary and glorious than iniquity. For while retaliation is like the storm which sweeps through the forest in destruction, kindness is like the combined influence of the sun and the rain of the cloud, which germinates seed, ana unfolds their leaves, flowers and odors.

The spirit of revenge has flooded the world with evil. Millions have been slaughtered, cities have been sacked and burned, nations have been swept from political life, reputations have been ruined, families filled with discord, friends turned into bitter enemies, — and all through revenge. If earth has a demon to dread, it is the power of retaliation. There is no clime but that has felt its blight, no soul but that has been more or less tainted by its poison. What has caused man to overwhelm his fellow-men with oppression and blood ? What has urged so many nations to slaughter the captives of their power in cold blood ? What brings a great proportion of the cases of litigation to the bar of the judge ? What engenders the quarrels existing in every community ? — REVENGE ! Hideous principle, murderous passion, which slew the Saviour, and martyred the sainted Stephen.

To point out the consequences which have flowed from the practice of the law of revenge, is but to insure its condemnation in every reflecting mind. And if we consider for a moment, how many communities which have been desolated, might have been the abodes of happiness ; how many dwellings which have been filled with the fury of unhallowed passions, might now be echoing with songs of salvation and virtue, were it not for the law of revenge ; surely, the desire must be strong, and the prayer ardent, that the olive-branch of fcvercoming evil \*ith good, may take the place of the deadly njght-shade of retaliation.

It may be said, however, that some of the principles of the Mosaic Law sanction the spirit of retaliation, in the requis'tion of an eye for an eye and a tooth for a tooth. But it must be remembered that the Mosa>r. Law, rich as it is in its provisions for the wictaw and the orphan, for hospitality and for other excellent precepts, introduced the Viw of retaliation into its statutes only as thp ^venti/e of an evil which already

10 LAW OF KINDNFSS.

existed; the same as the lancet and the probe of the surgeon are necessary for the cure of a diseased limb. The Jews had been thoroughly debased in the Egyptian brick-yards, and the foul airs of idolatry ; they had been degraded by ignorance ; they were a headstrong, wicked people ; they were morally sick ; and it was necessary to apply the lancet of fear to them. But this retaliatory principle was not instituted as a universal rule of action. For when the world was properly fitted and prepared, then a nobler law was given in a system which is superior to all other systems in its doctrine and morality.

That system is CHRISTIANITY. While the ablest philosophers, at the period of its establishment, were, among many excellent principles, advocating some of the worst features of revenge, Christianity, the child of heaven and the friend of man, lifted up its voice and proclaimed the divine law, " OVERCOME EVIL WITH GOOD." A comment on this law was given by the Friend of sinners and the Saviour of the world. What was that comment ? Was it like the conduct of David, who stole the beloved wife of his bravest general, yet whose justice compelled him to indignantly condemn that rich man, who, with great flocks around him, took by force the only lamb of his poor neighbor ? Was it like the kiss of Judas, the smile of treachery, the stmg of ingratitude ? Very far from it. Throughout ail his ministry, he met his foes with benevolence. And wnen, by the influence of perjured witnesses, his condemnation was effected; when he had endured ths. nailing to the cross ; when his enemies wero adding insult to murder, by mocking and jeer ing him in his agonies ; then it was he prayed. " Father, forgive them, for they know not ivhat they do." This was the Saviour's illustration of the law, " Love your enemies." And the illustration is more sublime, if possible, than the law itself — more glorious in practice than in theory. For who can remember that this prayer was uttered by the Saviour for his foes, when enduring the excruciating pangs of a crucifixion which those very foes had brought upon him, without admitting, not only that he was the " Son of God," but that his conduct was the perfection of kindness ?

The interesting question now arises, What influence has this law and its comment upon us ? Brought up and educated in the school of our Saviour; living in a land, which, above all others, calls itself Christianized ; existing beneath the banners of the Gospel, incomparably xhe most noble system of doctrine and moral ethics extant; how are we influenced by the law of kindness ? Do we love our enemies, and overcome evil with good? Far from it! We deliberately fold up the banner of Christ, put aside the laws which God has made for us, voluntarily submit ourselves to the requirements of the Mosaic Law, and are governed by th< principle of " an eye for an eye, and a toot! for a tooth." How many thousands of dollars are spent in our halls of litigation simply to satisfy revenge ! How many individuals will pursue, with untiring industry, the most questionable means to compass the destruction of another person, against whom a grudge is cherished ! And how many persons there are, who subscribe to the law of revenge written in the code of duelling, and demand blood as a satisfaction for a real or supposed injury ! Some of these instances are most horrible in their consequences, developing blight and misery, sacrificing useful lives, and throwing helpless widows and orphans upon society without a supporter or protector. Let the following facts demonstrate this dreadful position. In the early part of March, in 1803, a duel was fought, for a very trivial affair, in Hyde Park, England, between a lieutenant in the navy and a military ofhcer. The distance was six paces. The third and fourth fingers of the right hand of the naval officer were torn off by the first fire. Wrapping

MNDNESS AND REVENGE. 13

a handkerchief around it, he grasped his pisto in his left hand. At the second fire, both fell. The military officer was shot through the head, and instantly expired. The lieutenant was shot through the breast. On being told that the wound of his opponent was mortal, he thanked Heaven that he had lived thus long. And a few minutes before he died, he requested that a mourning ring on his finger should be given to his sister, with the assurance that the present was the happiest moment in his life. In 1806, Mr. Colclough, of Wexford, Ireland, offered himself to the electors of that county for a seat m Parliament. Some dispute occurred between him and Mr. Alcock, the opposing candidate, concerning a few votes, which Mr. Alcock insisted Mr. Colclough should not receive. Mr, Colclough refused to reject them, and a duel was the consequence. At the first fire, Mr. Alcock shot his opponent, who had been his former intimate friend and companion, through the heart, and he died instantly. This result so operated on Mr. Alcock, that he ended his days in insanity — while his sister, who had been well acquainted with Mr. Colclough, soon went to her grave, a maniac.^ In 1804, the

* See " Progress of Duelling in the 19th Century,'' in \he New York Albion, for 1839, Nos. 6 and 7. 2 amiable and talented Hamilton lost his life in a .luel v ith Burr, on account of some expression? n a political pamphlet, purporting to have originated with Gen. Hamilton — -for which this cruel result was demanded by a wicked code of honor. On the 24th of February, 1838, Mr, Cilley, of Maine, and M*. Graves of Kentucky, met in Washington, and for a most trivial provocation between them, fired at each other three times with rifles. At the third fire, Mr. Cilley fell dead — his wife was widowed, his children became orphans, and his country was deprived of the services of an excellent and promising son™ In addition to these melancholy instances, those savage duels which have been fought in the South Western States with the murderous rifle or the bloody bowie-knife, may be referred to, as frightful exhibitions of the spirit of retaliation. And yet this destruction — which makes widows and orphans mourn ; which deprives community of some of its best ornaments ; and which stains the hands of man with the blood of his brother — is simply the law of revenge adopted by a certain class of society, whose countenance has made it honor to demand life as the satisfaction of offended pride. But though such conduct may be deemed honorable in the panance of this world, yet, in the sight of God and all correct conceptions of right, it is

KINDNESS AND REVENGE. It*

ashionable murder. An individual who refuses a challenge, is far more honorable, and exhibits a greater degree of moral courage, than he who accepts it. Most persons, in accepting challenges, are prompted by the fear of being branded as cowards, if they decline to endanger their own lives, or those of their fellow-men, in such a cause. Hence it requires more firmness to resist the opinion of duellists, than it does to meet the deadly contest. Those men who have resisted this opinion, have received praise for their moral strength. One instance will be given. In 1800, Major Armstrong, of the British army, challenged the celebrated Sir Eyre Coote, who refused to meet him. When this fact became known to the Commander-in-Chieli the following letter was addressed to Sir Eyre Ooote : " His Majesty," said the Adjutant-General in this communication, " considers the coniuct of Mr. Armstrong, in having endeavored to ground a personal quarrel on the evidence, which you gave in conformity to your duty, on your oath, before a General Court-Martial, as militating not less against the principle of public c ustice, than against the discipline of the army and his Majesty has been pleased to direct, that it should be signified to you in the strongest terms, that by having had recourse to the laws of the country on this occasion, you have dis»

played a spirit truly commendable as a soldier, and peculiarly becoming the station you hold in lis Majesty's service, to which you have ren dered a material benefit by furnishing an example, which his Majesty has ordered to be pointed out as worthy the imitation of every officer, under similar circumstances."^ How pitiful and degrading is duelling, when compared with such conduct, or with the conduct of the Saviour, which, in its own power and sublimity, illustrated the divine law, " love your enemies ! " Yet we still claim to be a Christian people, even when enlightened portions of community sanction a rule that is a direct contradiction of one of the most prominent precepts in the Christian statutes.

In the plenitude of his wisdom and the divinity of his thoughts, our Saviour deemed that man could, and that it was his duty to " overcome evil with good," as well as an imperative practice in the Christian profession, to "love his enemies." And whenever and wherever the Law has been put into direct operation, it has succeeded in a most admirable manner. Though our passions may rise up, and erroneous education intervene, to make us be.ieve that retaliation is necessary, and that thorough kindness

* New York Albion, Vol 1., p. 50, is a dangerous instrument, yet it needs but to be tried in order to be embraced. For when an individual follows its dictates, he finds that it affords hi in such powerful influence over others, as to lead him to the conclusion, that the law of kindness is the most effectual method of subduing enmity. This position will be sustained by historical facts.

2*

Chapter II. The Power Of Kindness

The quality of mercy is not strained ; It droppeth as the gentle rain from heaven Upon the place beneath. It is twice blessed ; It blesses him who gives, and him who takes / 7 T is mightiest in the mightiest ; it becomes The throned monarch better than his crown j It is an attribute of God himself.

-We do pray for mercy ;

And that same prayer doth teach us all to render The deeds of mercy.

Shakespeare.

The first illustration of the effects of the law of kindness, which will be adduced, is the con duct of Joseph towards his brethren, exhibiting, as it does, the superior power of "love your enemies" over "hate your enemies." On account of the dreams which prefigured the future exaltation of Joseph, his brethren looked upon him as their enemy. In the spirit of revenge, they plotted his murder ; and though, by the intercession of one of their number, his life was spared, yet they sold him as a slave, no doubt with the hope that they should never again hear fiom the dreamer. All this was pure wickedness, and about as cunning a plan as revenge

THE P0WE1 OF KINDNESS. 19

generally conceives. But it did not effect the desired object. For, when, through a train of circumstances, Joseph obtained the highest office under Pharaoh, king of Egypt, and his wicked brethren, through famine, were driven into Egypt to buy corn, he met them in all the fulness of the law of love. And his kindness so wrought upon them, so subdued their enmity, that they became entirely reconciled to him, and cheerfully submitted to his rule. Joseph loved — his brethren hated. And it need scarcely be asked, which party was most happy, and whose conduct resulted in the most good — his brethren, trembling in the fear of conscious guilt, or Joseph, who could so disarm himself of revenge, as not only to forgive their very serious crimes, but also to crowd upon them the choicest tokens of his fraternal affection? In this instance, the exercise of the law of kindness was completely successful, and changed enemies, who were filled with a murderous spirit, into reconciled and affectionate friends.

It is evident to every reader of the history of oaul, King of Israel, that he was actuated by the most inveterate animosity against David, who afterwards filled the throne in Jerusalem. But, notwithstanding his malignity, he was softened in a strange manner when the kindness of David met him in its full power. On one oceasion, Saul heard that David was in the " wilderness of Engedi," and with an armed band he pursued him with the full purpose of murdering him. While engaged in this pursuit Saul entered the cave where David and his followers had secreted themselves. As Saul was completely in his power, the followers of David advised him to kill the king, which, unquestionably, the law of retaliation would have justified. David, however, pursued a more magnanimous course, the result of which is given in the language of the Bible. " But Saul rose up out of the cave, and went on his way. David also rose afterward, and went out of the cave, and cried after Saul, saying, " My lord the King." And when Saul looked behind him, David stooped with his face to the earth, and bowed himself. And David said to Saul, 1 Wherefore nearest thou men's words, saying, behold, David seeketh thy hurt?' Behold, this day thine eyes have seen how that the Lord hath delivered thee to-day into my hand in the cave : and some bade me kill thee ; but mine eye spared thee ; and I said, I will not put forth my hand against my lord ; for he is the Lord's anointed. Moreover, my father, see, yea, see the skirt of thy robe in my hand ; for in that I cut off the skirt of thy robe, and killed thee not, know thou and see that there is neither evil nor

T1IE POWER OF KINDNESS. 21

transgression in my hand, and I have not sinned against thee ; yet thou huntest my soul to take it. The Lord judge between me and thee, and the Lord avenge me of thee : but my hand shall not be upon thee. As saith the proverb of the ancients, * Wickedness proceedeth from the wicked; but my hand shall not be upon thee.' After whom is the King of Israel come out ? after whom dost thou pursue ? after a dead dog, after a flea ? The Lord, therefore, be judge, and judge between me and thee, and see, and plead my cause, and deliver me out of thy hand.' And it came to pass when David had made an end of speaking these words unto Saul, that Saul said, * Is this thy voice, my son David ? ' And Saul lifted up his voice, and wept. And he said to David, * thou art more righteous than I; for thou hast rewarded me good, whereas I have rewarded thee evil. And thou hast shewed this day how that thou hast dealt well with me ; forasmuch as when the Lord had delivered me into thy hand, thou killedst me not. For if a man find his enemy, will he let him go well away ? wherefore the Lord reward thee good, for what thou hast done unto me this day.' "* In this case, the law of kindness produced an excellent result; for it pre-

' * 1 Samuel xxiv. 7—19.

vented the execution of Saul's murderous design, softened the iron purpose of his revenge, opened the fountain of his tears, and sent him home without any desire to accomplish the object for which he left it.

Another most striking instance of the power of kindness occurred later in the history of the Jews than the foregoing fact. The king of Syria was at war with Israel. In order to overcome the armies of Israel, Ben-hadad formed two plans of ambush to entrap them. But the king of Israel, being timely informed of those plans, was enabled to escape them so certainly, that Ben-hadad concluded that some one of his servants had been treacherous and betrayed his plans to the enemy. Bat one of his servants informed him, that there was no treaciiery m the case ; that the king of Israel obtained his information from the prophet Elisha, who, by the power of inspiration, could read the thoughts of the heart. Vexed by the defeat of his plans, Ben-hadad, learning that Elisha was in Dothan, sent an army to make him captive. They surrounded the city in the night. In the morning, instead of assaulting the city, the whole host of Syria was smitten with blindness, in answer to a prayer sent up to Heaven by the prophet. Elisha then went forth to the host, and said to them, " This is not the wav, neither is this the city ; follow me, and I will lead you to the man whom ye seek."^ They followed him, and he led them into Samaria; so that when their eyes were opened, they discovered that they were in the midst of their foes and at their mercy. When the king of Israel perceived that they were in his power, he inquired of the prophet, 14 My father, shall I smite them?"t Now, unquestionably, the prophet might, by a single word, have slain the Syrians, deluged the streets of Samaria with their blood, and sent wailing and despair into Syria. But he uttered no such word. He answered the king, " Thou shalt not smile them ; wouldst thou smite those whom thou hast taken captive with thy sword and thy bow? — set bread and water before them that they may eat and drink, and go to their master." t The king obeyed the prophet — fed them, and sent them to their own country. The effect of this splendid exhibition of the law of kindness, is given in the simple language of the historian : " SO THE BANDS OF SYRIA CAME NO MORE INTO THE LAND OF ISRAEL." $ They were so touched by generosity, so subdued by affection, that they could no more appear in arms against Israel — they were enemies most

* 1 Kings vi. 19. f 2 Kings vi. 21.

1 2 Kings vi. 22. § 2 Kings vi. 23.

effectually overcome; for the fire of love had melted their enmity. How very different this result from that which followed the harsh conduct of Rehoboam, son of Solomon, when he ascended the throne ! The congregation of Israel came to him, and said, " Thy father made our yoke grievous; now, therefore, make thou the grievous service of thy father, and his heavy yoke which is put upon us, lighter, and we will serve thee."^ After consulting with his young men, Rehoboam answered, " My father made your yoke heavy, and I will add to your yoke ; my father chastised you with whips, but I will chastise you with scorpions."! He might evidently have conciliated the people by kindness ; but by pursuing a course of malignity, he introduced rebellion into his dominions ; for ten of the tribes revolted against him, and formed a separate kingdom, which never again united with the rest of the Jews ; but was frequently embroiled in war with them until the ten tribes were carried away into captivity. In this case, Rehoboam added evil to evil; and the consequence was discord, bloodshed, and anarchy. Elisha, on the contrary, met evil with good; and his enemies were changed into affectionate friends, who refused to lift the hand of opposi-

* I Kings xii. 4. f * Kings xii. 14.

tion against him or his country. The contrast between the result of love and hate, is very obviously marked in these convincing instances. Hate and revenge as surely ended in bloodshed and war, as love and kindness rooted up every weed of animosity and gave birth to respect and affection. Rehoboam multiplied his enemies by harshness — and Elisha gained many friends among the pagan Syrians by forbearance and goodness.

The power of the law of kindness is beautifully exhibited in the events with which the apostle Peter was concerned, at the betrayal of Christ. When Peter denied his Lord, and in his fear declared that he knew not the man, his bitter tears would never have flowed, nor his sorrow have been so pungent and complete, had not recollections of the kindness of his Lord came thronging over his feelings, powerfully contrasting his base ingratitude with that love which had instructed and blessed him. Peter bowed under it — he could not withstand the good with which his evil was met — and he mourned his defection with sincere repentance, and was ever after true to his Saviour, even unto death.

After the venerable Evangelist, John, had returned from his banishment to the isle of Patmos, he made it his duty to visit the various 3 churches, to consult their prosperity and welfare. On one occasion he observed an intelligent-looking man, who, after a time, became a member of one of the churches. But this man soon became corrupt and intemperate, through the influence of bad company, and at last fled tc a band of robbers, of whom he was made captain. When John, to his great grief, heard these facts, he exposed himself in the haunts of the robbers, and when taken, said, " Lead me to your captain." When the bandit saw John, he fled ; but the apostle pursued him, saying, " My son, why flyest thou from thy father, unarmed and old ? — fear not ; as there yet remaineth hope of salvation — believe me, Christ hath sent me." Before the kind entreaties of John, the robber trembled and wept ; and finally returned to his Christian companions and became an exemplary man. *

In these instances we discover the power of kindness ; and they prove that it is more efficacious than revenge : for if revenge had been exercised in regard to these persons, the results would have been entirely different from those which were brought about by the divine rule of overcoming evil with good.

# See Goodrich's Ecclesiastical History, pp. 68. 69

Chapter III. The Power Of Kindness

The hand that wiped away the tears of want, The heart that melted at another's wo, Were his ; and blessings followed him."

If we leave the Scriptures, and examine the records of history and experience, we find the most illustrious examples to exhibit the influence of the law of kindness in opening the fountain of goodness in the heart. These instances are not mere anecdotes, the stale outbreakings of fallacy ; but they are facts whose truth is beyond doubt. And, so little is the law of loving enemies practised, that it is our duty to pile fact upon fact, until demonstration shall become so open and powerful, that to depart from it shall be blind and wilful resistance of iriith. For, so sure as there is a God who rules in the universe ; so sure as he has spoken to the world through the revelation of his will ; so sure as Christ died for his foes, forgiving them the sin of his murder ; so sure it is, that the law of kindness is the true governing principle between man and his fellows.

The first illustration to be presented under this head, is the case of the benevolent Howard. John Howard was born about the year 1727, in the village of Clapton, near London. From the year 1773 to 1790, the year in which he died, he spent his whole time in endeavoring to ameliorate the condition of prisoners of various characters. In this sublime employment, he chose to apply the fortune with which he was favored. And most nobly did he discharge his assumed duty. He personally visited and inspected nearly all the prisons and jails in England, Ireland, and Scotland — and so well was he convinced that neglect, brutal treatment, filth, and undue severity, only serve to harden the heart of the offender, that, by his representations to government, a great reformation was effected in the houses of confinement and the situation of prisoners. He visited the continent of Europe several times for the same object. He was the friend of the unfortunate. No matter how loathsome the dungeon, or degraded and hardened its inhabitants; his voice of mercy was there heard, and his kindness was manifested, as the best means of subduing and winning the sinner : for his familiarity with, and his conduct towards victims of all degrees of wickedness, perfectly convinced him that no person was so debased, or his feelings so callous, but that he could be reached and softened by kindness. Blows, chains, starvation and neglect, only turned the heart into iron, and froze the better feelings of human nature to their deepest fountain ; but no sooner was the angel voice of Howard heard, and his kindness felt, than the long-sealed feelings were opened, the dried-up sources of tears were rilled, the waters of sorrow flowed, and the heart of sin became radiated with deep and undying love tor its benevolent visiter. This kindness was the principle which ever actuated Howard ; and so devoted was he to its dictates, and so earnest in the discharge of his God-like object, that he yielded up his life in Tartary, while on a tour of benevolence, where his bones are now mouldering into the dust of the grave.