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own, no property assured; whose very heart is not his own, but rendered the appendage of external things, and the sport of for tune? Is that man free, let his outward condition be ever so splendid, whom his imperious passions detain at their call, whom they send forth at their pleasure, to drudge and toil, and to beg his only enjoyment from the casualties of the world?

6. Is he free, who must flatter and lie to compass his ends; who must bear with this man's caprice, and that man's scorn; must profess friendship where he hates, and respect, where he contemns; who is not at liberty to appear in his own colours, nor to speak his own sentiments; who dares not be honest, lest he should be poor?

7. Believe it, no chains bind so hard, no fetters are so heavy, as those which fasten the corrupted heart to this treacherous world; no dependence is more contemptible than that under which the voluptuous, the covetous, or the ambitious man, lies to the means of pleasure, gain, or power. Yet this is the boasted li berty, which vice promises, as the recompense of setting us free from the salutary restraints of virtue. BLAIR.

SECTION XIII.

The Man of Integrity.

1. Ir will not take much time to delineate the character of the man of integrity, as by its nature it is a plain one, and easily understood. He is one who makes it his constant rule to follow the road of duty, according as the word of God, and the voice of his conscience, point it out to him. He is not guided merely by affections, which may sometimes give the colour of virtue to a loose

and unstable character.

2. The upright man is guided by a fixed principle of mind, which determines him to esteem nothing but what is honourable; and to ablor whatever is base or unworthy, in moral conduct. Hence we find him ever the same; at all times, the trusty friend, the affectionate relation, the conscientious man of business, the pious worshipper, the public spirited citizen.

3. He assumes no borrowed appearance. He seeks no mask to cover him; for he acts no studied part; but he is indeed what he appears to be, full of truth, candour and humanity. In all his pursuits, he knows no path but the fair and direct one; and would much rather fail of success, than attain it by reproachful

means.

4. He never shows us a smiling countenance, while he meditates evil against us in his heart. He never praises us among our friends; and then joins in traducing us among our enemies We shall never find one part of his character at variance with another. In his manners, he is simple and unaffected; in all his proceedings, open and consistent. BLAIR.

SECTION XIV.
Gentleness.

1. I BEGIN with distinguishing true gentleness from passive tameness of spirit, and from unlimited compliance with the manners of others. That passive tameness, which submits, without opposition, to every encroachment of the violent and assuming,

forms no part of christian duty; but, on the contrary, is destruc tive of general happiness and order. That unlimited complai sance, which, on every occasion, falls in with the opinions and manners of others, is so far from being a virtue, that it is itself a vice, and the parent of many vices.

2. It overthrows all steadiness of principle; and produces that sinful conformity with the world, which taints the whole character. In the present corrupted state of human manners, always to assent, and to comply, is the very worst maxim we can adopt. It is impossible to support the purity and dignity of christian morals, without opposing the world on various occasions, even though we should stand alone.

3. That gentleness therefore which belongs to virtue, is to be carefully distinguished from the mean spirit of cowards, and the fawning assent of sycophants. It renounces no just right from fear. It gives up no important truth from flattery. It is indeed not only consistent with a firm mind, but it necessarily requires a manly spirit, and a fixed principle, in order to give it any real value. Upon this solid ground only, the polish of gentleness can with advantage be superinduced.

4. It stands opposed, not to the most determined regard for vir tue and truth, but to harshness and severity, to pride and arrogance, to violence and oppression. It is properly, that part of the great virtue of charity, which makes us unwilling to give pain to any of our brethren. Compassion prompts us to relieve their wants. Forbearance prevents us from retaliating their injuries. Meekness restrains our angry passions; candour, our severe judg

ments.

5. Gentleness corrects whatever is offensive in our manners; and by a constant train of humane attentions, studies to alleviate the burden of common misery. Its office, therefore, is extensive. It is not, like some other virtues, called forth only on peculiar emergencies; but it is continually in action, when we are engaged in intercourse with men. It ought to form our address, to regu late our speech, and to diffuse itself over our whole behaviour.

6. We must not, however, confound this gentle "wisdom which is from above," with that artificial courtesy, that studied smoothness of manners, which is learned in the school of the world. Such accomplishments, the most frivolous and empty may possess. Too often they are employed by the artful, as a snare; too often affected by the hard and unfeeling, as a cover to the baseness of their minds. We cannot, at the same time, avoid observing the homage, which, even in such instances, the world is constrained to pay to virtue.

7. In order to render society agreeable, it is found necessary to assume somewhat, that may at least carry its appearance. Virtue is the universal charm. Even its shadow is courted, when the substance is wanting. The imitation of its form has been reduced into an art; and in the commerce of life, the first study of all who would either gain the esteem, or win the hearts of others, is to learn the speech, and to adopt the manners, of candour, gentleness, and humanity.

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8. But that gentleness which is the characteristic of a good man, has, like every other virtue, its seat in the heart; and, let me

add, nothing except what flows from the heart, can render even external manners truly pleasing. For no assumed behaviour can at all times hide the real character. In that unaffected civility which springs from a gentle mind, there is a charm infinitely more powerful, than in all the studied manners of the most finished courtier.

9. True gentleness is founded on a sense of what we owe to HIM who made us, and to the common nature of which we all share. It arises from reflections on cur own failings and wants; and from just views of the condition, and the duty of man. It is native feeling, heightened and improved by principle. It is the heart which easily relents; which feels for every thing that is human; and is backward and slow to inflict the least wound.

10. It is affable in its dress, and mild in its demeanour; ever ready to oblige, and willing to be obliged by others; breathing habitual kindness towards friends, courtesy to strangers, longsuffering to enemies. It exercises authority with moderation; administers reproof with tenderness; confers favours with ease and modesty. It is unassuming in opinion, and temperate in zeal. It contends not eagerly about trifles; slow to contradict, and still slower to blame; but prompt to allay dissention, and restore peace. 11. It neither intermeddles unnecessarily with the affairs, nor pries inquisitively into the secrets of others. It delights above all things to alleviate distress; and, if it cannot dry up the falling tear, to sooth at least the grieving heart. Where it has not the power of being useful, it is never burdensome. It seeks to please, rather than to shine and dazzle; and conceals with care that superiority, either of talents or of rank, which is oppressive to those who are beneath it.

12. In a word, it is that spirit, and that tenour of manners, which the gospel of Christ enjoins, when it commands us, "to bear one another's burdens; to rejoice with those who rejoice, and to weep with those who weep; to please every one his neighbour for his good; to be kind and tender-hearted; to be pitiful and courteous ; to support the weak, and to be patient towards all men.”

CHAPTER VI.

PATHETIC PIECES.

SECTION I.

BLAIR.

Trial and Execution of the EARL of STRAFFORD, who fell a su crifice to the violence of the times, in the reign of CHARLES the First.

1. THE earl of Strafford defended himself against the accusations of the House of Commons, with all the presence of mind, udgment, and sagacity, that could be expected from innocence. and ability. His children were placed beside him as he was thus defending his life, and the cause of his royal master. After he had, in a long and eloquent speech, delivered without premedita

tion, confuted all the accusations of his enemies, he thus drew to a conclusion.

2. "But, my lords, I have troubled you too long: longer than I should have done, but for the sake of these dear pledges, which a saint in heaven has left me."-Upon this he paused; dropped a tear; looked upon his children, and proceeded.-" What I forfeit for myself, is a trifle: that my indiscretions should reach my poś. terity, wounds me to the heart.

3. "Pardon my infirmity.-Something I should have added, but I am not able; and therefore I let it pass. And now, my lords, for myself. I have long been taught, that the afflictions of this life, are overpaid by that eternal weight of glory, which awaits the innocent. And so, my lords, even so, with the utmost tranquillity, I submit myself to your judgment, whether that judgment be life or death: not my will, but thine, O God, be done!"

4. His eloquence and innocence, induced those judges to pity, who were the most zealous to condemn him. The king himself went to the house of lords, and spoke for some time in his defence: but the spirit of vengeance, which had been chained for eleven years, was now roused; and nothing but his blood could give the people satisfaction. He was condemned by both houses of parliament; and nothing remained but for the king to give his consent to the bill of attainder.

5. But in the present commotions, the consent of the king would very easily be dispensed with; and imminent danger might attend his refusal. Charles, however, who loved Strafford tenderly, hesitated, and seemed reluctant; trying every expedient to put off so dreadful an office, as that of signing the warrant for his execution. While he continued in this agitation of mind, and state of suspense, his doubts were at last silenced by an act of great magnanimity in the condemned lord.

6. He received a letter from that unfortunate nobleman, desiring that his life might be made a sacrifice to obtain reconciliation between the king and his people: adding, that he was prepared to die; and that to a willing mind, there could be no injury. This instance of noble generosity, was but ill repaid by his master, who complied with his request. He consented to sign the fatal bill by commission, and Strafford was beheaded on Tower-hill, behaving with all that composed dignity of resolution, which was expected from his character. GOLDSMITH.

SECTION II.

An eminent instance of true Fortitude.

1. ALL who have been distinguished as servants of God, or benefactors of men; all who, in perilous situations, have acted their part with such honour as to render their names illustrious through suc ceeding ages, have been eminent for fortitude of mind. Of this we have one conspicuous example in the apostle Paul, whom it will be instructive for us to view in a remarkable occurrence of his life.

2. After having long acted as the apostle of the Gentiles, his mission called him to go to Jerusalem, where he knew that he was to encounter the utmost violence of his enemies. Just before he set sail, he called together the elders of his favourite church at

Ephesus, and, in a pathetic speech, which does great honour to his character, gave them his last farewell. Deeply affected by their knowledge of the certain dangers to which he was exposing himself, all the assembly were filled with distress, and melted into tears.

3. The circumstances were such, as might have conveyed dejection even into a resolute mind; and would have totally_overwhelmed the feeble. "They all wept sore and fell on Paul's neck, and kissed him; sorrowing most of all for the words which he spoke, that they should see his face no more."-What were then the sentiments, what was the language, of this great and good man? Hear the words which spoke his firm and undaunted mind.

4. "Behold, I go bound in the spirit, to Jerusalem, not knowing the things that shall befall me there; save that the Holy Spirit witnesseth in every city, saying, that bonds and afflictions abide me. But none of these things move me; neither count I my life dear to myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God."

5. There was uttered the voice, there breathed the spirit, of a brave and virtuous man. Such a man knows not what it is to shrink from danger, when conscience points out his path. In that path he is determined to walk, let the consequences be what they may. This was the magnanimous behaviour of that great apostle, when he had persecution and distress full in view.

6. Attend now to the sentiments of the same excellent man, when the time of his last suffering approached; and remark the majesty, and the ease, with which he looked on death. "I am now ready to be offered, and the time of my departure is at hand I have fought the good fight. I have finished my course. I have kept the faith. Henceforth there is laid up for me a crown of righteousness."

7. How many years of life does such a dying moment overbalance! Who would not choose, in this manner, to go off the stage, with such a song of triumph in his mouth, rather than prolong his existence through a wretched old age, stained with sin and shame? BLAIR.

SECTION III.

The good man's Comfort in affliction.

1. THE religion of Christ not only arms us with fortitude against the approach of evil; but, supposing evils to fall upon us with their heaviest pressure, it lightens the load by many consolations to which others are strangers. While bad men trace, in the calamities with which they are visited, the hand of an offended sovereign, Christians are taught to view them as the well-intended chastisements of a merciful Father.

2. They hear amidst them, that still voice which a good conscience brings to their ear: "Fear not, for I am with thee: be not dismayed, for I am thy God." They apply to themselves the comfortable promises with which the gospel abounds. They dis cover in these the happy issue decreed to their troubles, and wait with patience till Providence shall have accomplished its great and good designs.

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