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bè níggardly in our exhortation, bút lét áll vur fellow prisoners have à share: good gàoler, et them bé permitted to stand hère, whìle 'I ittéinpr t'i improve thém.“ Thús fàying, 'I nade án effort to rise from my straw, bút wanted strength, and was able only to recline ginst the wall. The prisoners assembled ac

riding to my directions, fór they loved to t-ár mỳ cóunsel; my l'n and his mother sup. Jørted mé ón either side; 'I looked and saw hít nóne wére wanting, and then addressed héin with the following exhortation.

| H Ả P. XXIX. The equal dealings of providence demonstrated with regard to the happy and the iniserable hére below. That from the nature of pléasure and pain, the wretched must be repoid the

balarce of their sufferings in the life hereafter.' M y friends, my children, and féllow fúffer. ers, when I reflect on the distribùtion of good and evil here below, 'I find that much has been given mán tó' enjoỳ, yét stíll mòre to fúffer. Though we should examine the whole wúrld, we shall not find one man sò háppy ás tó háve nóthing left to wish for: bút we daily Tee thoulands who bộ ficide Thòw us they have nöthing left to hòpe. 'In this life thén ít appears that we cannot be entirely blést; bút yet we may be completely iníserable.

Why mán should thus fèel pain, why our wrétchedness should be requisite in the formaa' tion of universal felícity, why, when all other sýstems are made perfect bị the perféction of

made our chiect provided bè ùlelerát ne

their subordinate párts, the great fýstem Chori require fór íts perfection, parts that are n only subordinate to others, bút imperfect themselves? These are questions that never c bé explained, and might be useless if know 'On this subject providence has thóught fit elude our curiosity, sátisfied with granting i mòtives to consolation.

'In this situation, mán has called in tl friendly allístance , óf philosophy, and heave Teeing the incapacity of that tỏ confble hím has given hím the aid of religion. The con solàtions of philosophy are very ainùsing, bú óften fallacious. It tells us that life is filled with comforts, if we will bút enjoỳ thém; and on the other hand, that though we unavoida bly háve míseries hère, life is short, and they will soon be over. Thús do thèse confolations destroy each other; fór íf life is a place of comfort, íts shortness inúst bè mísery, and if bè lông, sur griefs are protracted. This philosophy is weak: bút religion comforts in án hìgher strain. Mán ís here, ít télls ús, fitting up his mind, and preparing ít fór anóther abode. When the good mán leaves the body, ánd ís áll à glorious mind, he will find he has been making himself á heaven of happiness here, while the wretch thát has been maimed and contaminated by hís vices, shrinks from hís bódy with térror, and finds that he has anticipated the vengeance of heaven. Tó re. lígion thén wè múlt höld in every circumstance of life fór óur trúest comfort; fór íf already we are happy, ít ís à pleasure to think that we cán make that happiness unending; and if we áre miserable, it is very consòling to think thát there is a place of rest. Thús to the fortunate,

laligion holds but à contínuance of blífs, to kraė wrétched, à change from pain. rfer Bút thòugh religion is very kind tó áll mén, frem hás promised peculiar rewards to the unháp. kry; the líck, the naked, the houseless, the teavy - laden, and the prisoner, háve ever mòst tiréquent promises in our sacred law. The

uthor of our religion every where profésses aimself the wretch's friend, and unlike the hálse ones of this world, bestows áll hís carés. ces upon the forlórn. Tbė unthinking háve cén

ured thís ás partiálity, ás à préference withbut mérit to deserve it. But they never reflect thát ít is not in the power even of heaven itsélf to make the offer of unceasing felícity as great à gíft to the happy as to the miserable. To the first, eternity is bút á single blessing, Tínce át mòft ít bút e creates whát they alréady polléss. To the latter ít ís à double ad. vántage; fór ít diminishes théir páin hère, and rewards them with heavenly bliss hereafter..

Bút providence is in another refpect kinder to the poor than the rích; for áo ít thus makes the life after death mòre desirable, sò ít sinóotis the pássage there. The wretched háve had a long familiarity with every face of térror. Tie mán óf fórrows làys himself quietly dówn, without poslésions to regrét, and bút few ties do stóp hís departure; he feels only nature's páng in the final separation, and this is nò wày greater than he has óften fàinted under beföre; fór after à certain degree of pain, every new breach that death opens in the con titùtion, nature kindly covers with insensibility.

Thús próvidence has given the wretched twó advantages over the happy in this life, greater 'felícity in dýing, and in heaven áll

thát superiority of pleasure which arises fróm contrasted enjoỳment. 'And thís superiórity, my friends, ís nó small advantage, , and seems to be one of the pleasures of the poor mán in thė párable; fór thòugh he was already in hea ven, and felt all the ráptures ít could give, yet ít was inéntioned as an addition to hỉs háppi. ness, that he had once been wretched and nów was comforted; that he had known what ít was to be miserable, and now félt whát it was to be happy y).

Thús, my friends, you fèe religión dóes whát philosophy could never dó: ít shows the èqual dèalings of heaven to the happy and the unhappy, and levels áll hùman enjoỳments to nearly the same standard. 'It gives to both rích and poor the same happiness hereafter, and èqual hòpes to aspire åfter it; bút íf the rich have the advantage of enjoġng pleasure here, the poor háve the endless satisfaction of knowing what it was once to be miserable, when crowned with endless felícity hereafter; and even though this should be called a small ad. vántage, yét being an eternal óne, ít must make úp by duration what the temporal happiness of the great mày háve exceeded by intenseness. : These are therefore the consolations which the wretched háve pecùliar to themselves, and in which they are above the rest of mankind; in other respects they are below thém. They who would know the míseries of the poor, must see life and endure ít. Tó declaim on the temporal advantages they enjoy, ís only re. peating whát nóne either believe ór práctile.

9) S. Evangelium Lucä, Kap. 16. V. 19. %. F.

The men who háve thé nécessaries of líving áre nót poor, and they who want them múlt be míserable. Yes my friends wè múlt' bé míserable nò vàin efforts of à refined imagination can Looth the wants of nature , cán give elástic sweetness to the dank vàpour óf à dungeon, ór ease to the thróbbings. óf à broken heart. Lét the philósopher from his cóuch of sóftness téll ús that we can relist all these. Alás! the effort bỹ which wè resist them is still the greatest pain! Death is flight, and any mán máy sustain | ít; bút torments are dreadful, and the e nó man cán endure.

Tó ús thén, my friends, the promises of háppinefs in heaven should be peculiarly dear; fór if óur reward be in this life alone, we are then indeed óf áll mén the inòst miserable. When I look róund these gloomy walls, made tó térrify, as well as to confìne ús; thís-lìght thát ónly sérves to shew the hórrors of the place, those shackles thát týranny has imposed, ór crime måde nécessary; when I survey thèse amáciated looks, and hear thòle grøans. O mỹ friends, whát à glorious exchange would, héaven bé fór thèse! To flý through végions unconfined as air, tó bálk in the sunshine of etérnal bliss, tó cárolóver endless hymns of praise, tó háve nò máster to threaten or insúlt ús bút thé fórm óf goodness himself fór éver in our eyes; wh'n "I think of these things, death becimes the messenger of very glad tidings; whén 'I think of these things, his shárpest árrow becomes the staff of my support; when 'I think of these things, what is there in life worth háving? whén 'I think of these things, what is there thát should not be spúrned away? kings in their pálaces should groan fór lúch

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