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portion as we heartily forgive others, where should we be?

8. The following account of Dion, a heathen, the deliverer of the oppressed people of Syracuse, is charming, as well for the wisdom it conveys as the temper it exhibits; and might put many a Christian to the blush. Heraclides had acted in so seditious a manner against Dion and the state, as to induce every one to cry aloud for his execution. While he lay prostrate at the feet of his superior, confessing his crimes and supplicating for mercy, the friends of Dion advised him not to spare a man of such vile and malignant dispo ́sition, but abandon him to the soldiers. But Dion, to appease them, said, ' Other captains generally made the means of conquering their sole study: that, for his part, he had passed much of his time in the academy, in learning to subdue anger, envy, and all the jarring passions of the mind. That the sign of having conquered them is not kindness and affability to friends and persons of merit, but treating those with humanity who have injured us, and in being always ready to forgive them. That he did not desire so much to appear superior to Heraclides in power and ability as in wisdom and justice; for in that, true and essential superiority consists. That if Heraclides be wicked, invidious, and perfidious, must Dion contaminate and dishonour himself by base resentment? It is true according to human laws, there seems to be less injustice in revenging an injury than committing it; but if we consult nature, we shall find both the one and the other to have their rise in the same weakness of mind. Beside, there is no disposition so obdurate and

savage but may be vanquished by the force of kind usage and obligations.' Dion, influenced by these maxims, pardoned Heraclides.' '

9. Aristides, the celebrated Athenian, is presented to us as a character high on the list of Grecian worthies. The plainness of his garb, added to the general simplicity of his habits, might not strongly prepossess a stranger in his favour; but all Athens sensibly felt his real worth, and in consideration of his great temperance and virtue they surnamed him the Just. He was rival to Themistocles, by whose influence he was banished for ten years. Plutarch writes,- He gave manifest proofs of his great candour and moderation, even toward Themistocles himself. For though he had been his constant enemy on all occasions, and the cause of his banishment; yet when a fair opportunity for revenge was offered, upon Themistocles being accused of capital crimes against his country, he shewed no resentment of the injuries he had received, refused to join with Alcmeon, Cimon, and several others in the prosecution, said nothing at all to his disadvantage, nor in the least insulted him in his misfortunes, as he had never envied him in his prosperity.' I shall offer no apology to Christian readers for adducing such eharacters from heathen nations.

10. We have a fine example of the forgiving temper in Archbishop Cranmer. Gardiner and Dr. London were so indignant at his being in such high favor at court, particularly as it enabled him to push on the reformation, that they laid a scheme for his ruin. The king (Henry viii.) had such re

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gard for Cranmer that he was the first to acquaint him with the plot. He insisted that Cranmer should have the contrivance examined, and pointed out the method, to which the latter very reluctantly consented; and when the exposure was made, he would not press the king, though urged to do so, for any reparation. He was so noted for his readiness to forgive injuries, and to do good for evil, that it was commonly said, that the best way to obtain his favor was to do him an injury. Of this he gave signal instances at this time, both in relation to some of the clergy and laity; by which it appeared that he was actuated by that meek and lowly spirit that becomes all the followers of Jesus Christ.'1


11. We have an interesting indication of a great and benevolent mind, and of a humane temper, in Louis Philippe in his conduct to Fieschi, which comes seasonably to hand. ever man deserved extraordinary punishment and every preliminary disgrace and torture, it surely was the author and actuator of the 'infernal machine.' But the following is said to have been written by the king's own hand on the margin of the report made to him, on the sentence of the peers for the execution of Fieschi and his associates:- -It is solely the sense of an imperative duty that leads me to give a sanction which is one of the most painful acts of my life; only in consideration of the frankness of Fieschi's confessions, and of his conduct during the trial, it is my will that the accessory part of the punishment be

History of the Reformation.

dispensed with, and I deeply regret that my conscience will not permit me to do more.'1

12. The lightest task which I would impose upon persons of a vindictive and unforgiving temper, would be to get by heart, and then write their own comment upon the following words from our Lord's sermon on the mount: "For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your heavenly Father forgive your trespasses."

13. In addition to our oft repeating of the Lord's prayer, I may remind those who worship in the Establishment of that well-known section in our incomparable Liturgy: "That it may please thee to forgive our enemies, persecutors, and slanderers, and to turn their hearts;

We beseech thee to hear us, good Lord."

I Vide the daily journals for February, 1836.




1. THE matrimonial relation is the first link of the chain in society, insomuch that all other relations and ties do properly depend on it. It is, as it were, the head-quarter of good and evil. Here temper is generally of a decisive character one way or the other; here is its main scope for action, and from hence emanate effects, good or bad, to the community at large. Here children catch the genius, or assume the turn that must mark their subsequent habits; here, in short, is the grand emporium and laboratory that must give a permanent cast to the rising dependants; and these, in their turn, will carry their peculiarities to circles of their own.


2. There is a relation of life much more near than the most sacred friendship, that is to saymarriage. This union is of too close and delicate a nature to be easily conceived by those who do not know that condition by experience. Here a man should, if possible, soften his passions; if

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