this day; to see my children all untimely falling about me, while I continue a wretched survivor in the midst of ruin! May all the curses that ever sunk a soul fall heavy upon the murderer of my children! May he live like me to see

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 destruc tion! 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 potion.'

My child, you must not die! I am sure no of, fence 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 despatching 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 aggressor 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 nig gardly in our exhortations, but let all our fellowprisoners have a share. Good gaoler, let them be permitted to stand here, while I attempt to approve them.'-Thus saying, I made an effort to rise from the straw, but wanted strength, and was able only to recline against the wall. The prisoners as sembled according to my directions, for they loved to hear my counsel; my son and his mother sup ported me on either side; I looked and saw that none were wanting, and then addressed them with the following exhortation.

CHAPTER 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 blest; 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 un avoidably have miseries here, life is short, and they will soon be over. Thus do these consolations de

stroy 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 a 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 make that happiness unending; and if we are miserable, it is very consoling to think that there is a place of rest. Thus, to the fortunate, religion holds out a continuance of bliss: to the wretched a change from pain.

• But though religion is very kind to all men, it | has promised peculiar rewards to the unhappy; the sick, the naked, the houseless, the heavy-laden, and the prisoner, have ever most frequent promises in our sacred law. The Author of our religion every where professes himself the wretch's friend; and, unlike the false ones of this world, bestows all his caresses upon the forlorn. The unthinking have censured this as partiality, as a preference without merit to deserve it. But they never reflect, that it is not in the power even of Heaven itself to make the offer of unceasing felicity as great a gift to the happy as to the miserable. To the first, eternity is but a single blessing, since, at most, it but increases what they already possess. To the latter, it is a double advantage; for it diminishes their pain here, and rewards them with heavenly bliss hereafter.

'But Providence is in another respect kinder to the poor than to the rich; for as it thus makes the life after death more desirable, so it smooths the passage there. The wretched have had a long fa

miliarity with every face of terror. The man of sor. row lays himself quietly down, with no possessions to regret, and but few ties to stop his departure; he feels only nature's pang in the final separation, and this is no way greater than he has often fainted under before; for after a certain degree of pain, every new breach that death opens in the constitu tion, nature kindly covers with insensibility.

• Thus Providence has given to the wretched two advantages over the happy in this life-greater fe licity in dying, and in heaven all that superiority of pleasure which arises from contrasted enjoyment. And this superiority, my friends, is no small advantage, and seems to be one of the pleasures of the poor man in the parable; for though he was already in heaven, and felt all the raptures it could give; yet it was mentioned, as an addition to his happiness, that he had once been wretched, and now was comforted; that he had known what it was to be miserable, and now felt what it was to be happy.

Thus, my friends, you see religion does what philosophy could never do: it shows the equal deal. ings of Heaven to the happy and the unhappy, and levels all human enjoyments to nearly the same standard. It gives to both rich and poor the same happiness hereafter, and equal hopes to aspire after it; but if the rich have the advantage of enjoying pleasure here, the poor have the endless satisfaction of knowing what it was once to be miserable, when crowned with endless felicity hereafter; and even though this should be called a small advantage, yet, being an eternal one, it must make up, by duration, what the temporal happiness of the great may have exceeded by intenseness.

These are, therefore, the consolations which the wretched have peculiar to themselves, and in which they are above the rest of mankind; in other re spects they are below them. They who would know the miseries of the poor, must see life and endure it. To declaim on the temporal advantages they