state, by which they profited. In short, he was too honest for his time, and for the people amongst whom he lived. 10. The enemies of Socrates conspired to ruin him, and calumny was the means adopted for this end. The Athenians, like many other ancient nations, worshipped, a great variety of gods; but Socrates was inclined to believe that there was but one true God, the author of all things; although, from a degree of prudence, in which he erred, he deemed it best to conform, in some measure, to the superstitions of his fellow-citizens, and to conceal his real opinions. 11. His enemies knew well what the ignorant multitude would think of him, if once convinced that he disbelieved in or despised their gods. They therefore began to insinuate publicly that Socrates did not acknowledge the gods whom the state acknowledged, and that he corrupted the youth of the city with his strange doctrines. 12. His pure life and true wisdom could not save him from the effects of these calumnies. Convinced that he was an impious wretch, the people forgot all their former respect for him, and wished that he should be brought to punishment. When his character had thus been ruined, his enemies came openly forward, and accused him, before judges, of what, even had it been true, would have been no offence at all. 13. Socrates ably defended himself; but the judges, being prejudiced against him, found him guilty, and condemned him to die by drinking poison. Socrates submitted to the sentence with cheerfulness; showing, in his last moments, the most complete confidence in the belief that death was but a step to a higher and better life. Thus was one of the greatest sages the world ever saw destroyed through the effects of a base calumny, 1. “You are old, Father William," the young man cried, You are hale, Father William, a hearty old man; 2. "In the days of my youth," Father William replied, And abused not my health and my vigor at first, 3. "You are old, Father William," the young man cried, And yet you lament not the days that are gone; 4. "In the days of my youth," father William replied, I remembered that youth could not last; 1 thought of the future, whatever I did, That I never might grieve for the past." 5. "You are old, Father William," the young man cried, You are cheerful, and love to converse upon death; 6. "I am cheerful, young man," Father William replied; Let the cause thy attention engage: In the days of my youth I remembered my God, And He hath not forgotten my age." 1. WHEN one person expresses hatred to another, or attempts to injure him, the first feeling of the person so hated, or liable to be injured, is usually of an angry kind. He hates in turn, or he stands indignantly up for his rights. This is natural, just as it is natural for a child to creep before he can walk, or lisp before he can speak. But as creeping and lisping at first do not form any objection to walking and speaking afterwards, so are those angry feelings which so readily occur to us no argument why we should not come to treat those who hate or injure us in a different manner. 2. If we always find that kindling up in anger, and returning evil 138 for evil, prolongs mischief to ourselves as well as to the other party, but that we stop mischief, and make ourselves happy, by a kind and forgiving behavior, there is no reason why we should not prefer the latter mode. The one plan is, in fact, as natural as the other, although with most persons it is not the one first thought of. 3. But is it really best to treat our enemies kindly? This is the great question. We shall endeavor to prove that such is the case. -It is matter of common observation, that, when unloving words or looks are resented by the like, a complete division takes place between the parties. The hatred of the first person is deepened: he becomes a more unpleasant neighbor than he was before. And, because bad words have been used to him, his pride is touched, and he determines to show no symptom of relenting. 4. But if, on the contrary, the object of his antipathy had refrained from angry words or looks, and addressed him in a friendly manner, his first feelings, which were probably of a slight kind, would have given way, and he would have been at once reconciled. Thus the evil would have been cut short at the very first, and those would have been friends who otherwise would be sure to become enemies, perhaps for the remainder of their lives. "The best revenge is love:-disarm Anger with smiles; heal wounds with balm; Give water to thy thirsting foe; The sandal-tree, as if to prove How sweet to conquer hate by love, Perfumes the axe that lays it low." 5. An affecting and beautiful example occurs in the history of David. Pursued by Saul in the wilderness of Enge'di," he was lying concealed with his few followers, in a cave, when the king and his party entered. David might have killed the king if he had chosen, and his friends advised him to do it. But he resolved upon a better course. He only cut off the skirt of Saul's robe. When the king had departed, David followed and called after him. The rest may be told in the language of Scripture, 6. "And when Saul looked behind him, David stooped with his face to the earth, and bowed himself. And David said to Saul, Wherefore hearest thou men's words, saying, Behold, David seeketh thy hurt? Behold, this day thine eyes have seen how that the Lord had delivered thee to-day into mine hand in the cave and some bade me kill thee; but mine eye spared thee: and I said, I will not put forth mine hand against my Lord; for he is the Lord's anointed. ΕΙ 7. " 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 transgression in mine 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 mine hand shall not be upon thee. 8. "As saith the proverb of the ancients, Wickedness pro. ceedeth from the wicked: but mine hand shall not be upon thee. After whom is the King of Israël 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 thine 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? 9. "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 showed this day how that thou hast dealt well with me: forasmuch as, when the Lord had delivered me into thine 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 that thou hast done unto me this day." 1. In the history of persecutions inflicted on the early Chris tians, the cruelties practised under the reign of Se-ve'rus are conspicuous. Severus was a warlike Emperor of Rome, and his rule extended over a large portion of Africa, as well as of Europe. He published cruel edicts against the Christians, forbidding them to profess the name of Christ. 2. The reasons for this hostility were various; but the principal cause is no doubt to be found in the calumnies heaped upon the Christians by Heathen priests, and other defenders of a corrupt and abominable system of superstition. It was laid to the charge of the Christians that they were guilty of secret crimes in their religious rites; and the fury of an unthinking populace was thus excited against them. 3. The city of Carthage, in Africa, about the year 202, was the scene of much sanguinary violence against Christians. Among the distinguished martyrs here was a young Christian woman of noble birth, named Vívia Perpěť'uä. She was the mother of an infant but a few weeks old, but this circumstance did not save her from persecution. She was seized and imprisoned. 4. Is it not almost incredible that men could be found who would thus persecute a fellow-creature whose only crime was a difference in opinion on religious subjects? Alas! let us beware of the first violations of the law of charity; for we know not to what excesses an uncharitable temper, aided by bigotry and superstition, may lead us. ΕΙ 5. Vivia Perpetua had a father, who was tenderly attached to her; but he was a pagan, and eagerly did he strive to make her abjure her faith. "For your child's sake," said he, "if not for your father's, O, my daughter, give up your Christian profession." He visited her in prison, and besought her to take pity on his gray hairs, and yield to the state's authority. She remained firm, though not unmoved. 6. On the following day she was examined, with other Christian prisoners, before a cruel magistrate, named Hilarian. 'Come,” said Hilarian, "you have only to sacrifice* to the gods for the emperor's prosperity, and you will be released." 66 "I * See the Exercises under the thirty-second elementary sound, page 41. |