“Hold, Sir,” replied my son, “or I shall blush for thee. How, Sir, forgetful of your age, your holy calling, thus to arrogate the justice of heaven, and fling those curses upward that must soon descend to crush thy own grey head with destruction! No, Sir, let it be your care now to fit me for that vile death I must shortly suffer, to arm me with hope and resolution, to give me courage to drink of that bitterness which must shortly be my portion.”
“My child, you must not die: I am sure no offence of thine can deserve so vile a punishment. My George could never be guilty of any crime to make his ancestors ashamed of him.”
“Mine, Sir,” returned my son, “is, I fear, an unpardonable one. When I received my mother’s letter from home, I immediately came down, determined to punish the betrayer of our honour, and sent him an order to meet me, which he answered, not in person, but by his dispatching four of his domestics to seize me. I wounded one who first assaulted me, and I fear desperately, but the rest made me their prisoner. The coward is determined to put the law in execution against me, the proofs are undeniable, I have sent a challenge, and as I am the first transgressor upon the statute, I see no hopes of pardon. But you have often charmed me with your lessons of fortitude, let me now, Sir, find them in your example.”
“And, my son, you shall find them. I am now raised above this world, and all the pleasures it can produce. From this moment I break from my heart all the ties that held it down to earth, and will prepare to fit us both for eternity. Yes, my son, I will point out the way, and my soul shall guide yours in the ascent, for we will take our flight together. I now see and am convinced you can expect no pardon here, and I can only exhort you to seek it at that greatest tribunal where we both shall shortly answer. But let us not be niggardly in our exhortation, but let all our fellow prisoners have a share: good gaoler let them be permitted to stand here, while I attempt to improve them.” Thus saying, I made an effort to rise from my straw, but wanted strength, and was able only to recline against the wall. The prisoners assembled according to my direction, for they loved to hear my council, my son and his mother supported me on either side, I looked and saw that none were wanting, and then addressed them with the following exhortation.
XXIX
The equal dealings of providence demonstrated with regard to the happy and the miserable here below—That from the nature of pleasure and pain, the wretched must be repaid the balance of their sufferings in the life hereafter.
My friends, my children, and fellow sufferers, when I reflect on the distribution of good and evil here below, I find that much has been given man to enjoy, yet still more to suffer. Though we should examine the whole world, we shall not find one man so happy as to have nothing left to wish for; but we daily see thousands who by suicide show us they have nothing left to hope. In this life then it appears that we cannot be entirely blessed; but yet we may be completely miserable!
Why man should thus feel pain, why our wretchedness should be requisite in the formation of universal felicity, why, when all other systems are made perfect by the perfection of their subordinate parts, the great system should require for its perfection, parts that are not only subordinate to others, but imperfect in themselves? These are questions that never can be explained, and might be useless if known. On this subject providence has thought fit to elude our curiosity, satisfied with granting us motives to consolation.
In this situation, man has called in the friendly assistance of philosophy, and heaven seeing the incapacity of that to console him, has given him the aid of religion. The consolations of philosophy are very amusing, but often fallacious. It tells us that life is filled with comforts, if we will but enjoy them; and on the other hand, that though we unavoidably have miseries here, life is short, and they will soon be over. Thus do these consolations destroy each other; for if life is a place of comfort, its shortness must be misery, and if it be long, our griefs are protracted. Thus philosophy is weak; but religion comforts in an higher strain. Man is here, it tells us, fitting up his mind, and preparing it for another abode. When the good man leaves the body and is all a glorious mind, he will find he has been making himself a heaven of happiness here, while the wretch that has been maimed and contaminated by his vices, shrinks from his body with terror, and finds that he has anticipated the vengeance of heaven. To religion then we must hold in every circumstance of life for our truest comfort; for if already we are happy, it is a pleasure to think that we can
