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Various and strange was the long-winded tale ;

And halls, and knights, and feats of arms displayed ; Or merry swains who quaff the nut-brown ale,

And sing, enamored of the nut-brown maid:

The moonlight revel of the fairy glade;
Or hags that suckle an infernal brood,

And ply in caves th’unutterable trade,*

'Midst fiends and spectres, quench the moon in blood, Yell in the midnight storm, or ride th' infuriate flood.

But when to horror his amazement rose,

A gentler strain the beldam would rehearse,
A tale of rural life, a tale of woes,

The orphan-babes, and guardian uncle fierce.

O cruel! will no pang of pity pierce
That heart, by lust of lucre seared to stone ?
For sure,

if aught of virtue last, or verse,
To latest times shall tender souls bemoan
Those hopeless orphan-babes, by thy fell arts undone.

Behold, with berries smeared, with brambles tornet

The babes now famished, lay them down to die:
Amidst the howl of darksome woods forlorn,

Folded in one another's arms they lie;
Nor friend, nor stranger, hears their dying cry:
“For from the town the man returns no more.

But thou, who Heaven's just vengeance dar'st defy,

This deed, with fruitless tears, shalt soon deplore, When Death lays waste thy house, and flames consume thy

store.
A stifled smile of stern, vindictive joy

Brightened one moment Edwin's starting tear:
“But why should gold man's feeble mind decoy,

And innocence thus die by doom severe ?”—
O Edwin! while thy heart is yet sincere,
The assaults of discontent and doubt repel :

Dark, even at noontide, is our mortal sphere;

But, let us hope ;—to doubt is to rebel;
Let us exult in hope, that all shall yet be well.
* Allusion to Shakspeare.
Macbeth.-How now, ye secret, black, and midnight hags,

What is 't ye do?
Witches.-A deed without a name.

MACBETH.—[Act IV. Scene 1. * See the fine old ballad, called The Children in the Wood.

Nor be thy generous indignation checked ;

Nor checked the tender tear to Misery given ;
From Guilt's contagious power shall that protect,

This soften and refine ihe soul for heaven.

But dreadful is their doom whom doubt has driven
To censure Fate, and pious Hope forego :

Like yonder blasted boughs by lightning riven,

Perfection, beauty, life, they never know, But frown on all that pass, a monument of wo.

Shall he, whose birth, maturity, and age,

Scarce fill the circle of one summer's day,
Shall the poor gnat, with discontent and rage,

Exclaim that Nature hastens to decay,

If but a cloud obscure the solar ray,
If but a momentary shower descend |

Or shall frail man heaven's high decree gainsay,

Which bade* the series of events extend
Wide through unnumbered worlds and ages without end !

One part, one little part, we dimly scan,

Through the dark medium of life's feverish dream , Yet dare arraign the whole stupendous plan,

If but that little part incongruous seem.

Nor is that part, perhaps, what mortals deem ;
Oft from appārent ill our blessings rise.

O then renounce that impious self-esteem,

That aims to trace the secrets of the skies; For thou art but of dust; be humble, and be wise.

LESSON LIII.

Consideration of the excuses that are offered to palliate a neg

lect of religion.-BUCKMINSTER. First, it is often said, that time is wanted for the duties of religion. The calls of business, the press of occupation, the cares of life, will not suffer me, says one, to give that time to the duties of piety, which otherwise I would gladly bestow. Say you this without a blush ? You have no time, then, for the especial service of that great Being, whose goodness alone has drawn out to its present length your cobweb thread of life; whose care alone has continued you

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in possession of that unseen property, which you call your time. You have no time, then, to devote to that greast Being, on whose existence the existence of the universe depends; a Being so great, that if his attention could for an instant be diverted, you fall never again to rise ; if his promise should fail, your hopes, your expectations vanish into air; if his power should be weakened, man, angel, nature perishes.

But, let me ask by what right do you involve yourself in this multiplicity of cares ?

you weave around you this web of occupation, and then complain, that you cannot break it?

that your time is your own, and that you have a right to employ it in the manner you please ? Believe me, it is not your own. It belongs to God, to religion, to mankind. You possess not an hour, to which one of these puts not in a preferable claim; and are such claimants to be dismissed without allotting to them a moment? But for what else can you find no lēisure ? Do

you

find none for amusement ? Or is amusement itself your occupation ? Perhaps pleasure is the pressing business of your life; perhaps pleasure stands waiting to catch your precious moments as they pass.

Do
you

find none for the pur-
suit of curious and secular knowledge? If you
then, for religion, it is perhaps because you wish to find
none; ít would be, you think, a tasteless occupation, an in-
sipid entertainment.

But this excuse is founded on a most erroneous conception of the nature of religion. It is supposed to be something, which interrupts business, which wastes time, and interferes with all the pleasant and profitable pursuits of life. It is supposed to be something which must be practised apart from every thing else, a distinct profession, a peculiar occupation. The means of religion, meditation, reading, and prayer, will, and ought, indeed, to occupy distinct portions of our time. But religion itself demands not distinct hours. Religion will attend you not as a troublesome, but as a pleasant and useful companion in every proper place, and every temperate occupation of life. It will follow you to the warehouse or to the office; it will retreat with you to the country, it will dwell with you in town; it will cross the seas, or travel over mountains, or remain with you at home. Without your consent, it will not desert you in prosperity, or forget you in adversity. It

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will grow up with you in youth, and grow old with you in age; it will attend you with peculiar pleasure to the hovels of the poor, or the chamber of the sick; it will retire with you to your closet, and watch by your bed, or walk with you in gladsome union to the house of God; it will follow you beyond the confines of the world, and dwell with you in heaven for ever, as its native residence.

Again, it is said, am I not as good as others ? Why is an attention to religion, an unpopular piety, a rigid virtue required of me, which cannot be found in the circle of my acquaintance, or in the world at large? Why am I urged to set up as a reformer, or expose myself to the scorn of mankind? But the majority of men are poor; does this however check the ardor of your pursuit of wealth ; or do you avoid a new acquisition, because you fear it will expose

envy

of

your inferiors ? The majority of mankind are ignorant; but is ignorance therefore honorable, or is learning contemptible or invidious ?

We have now supposed, that piety and unsullied virtue would sometimes be attended with scorn. But even this is an unwarranted supposition. Piety is venerated by the impious. Unyielding virtue is admired by the corrupt; disinterested goodness by the selfish ; temperance, chăstity, humanity, by the intemperate, unchāste, and ambitious. Consider, too, to what extravagance this excuse would lead. It places you loosely floating on the inconstant tide of popular manners.

If this rises, you indeed are raised ; if it falls, you descend, however imperceptibly, on its surface. It is an excuse, which might be offered with equal propriety by the corrupt inhabitants of Sodom, as by you.

you to the

LESSON LIV.

Subject continued. It is said, religion is dull, unsocial, uncharitable, enthusiastic, a damper of human joy, a morose intruder upon human pleasure. If this were true, nothing could be more incongruous than the parable, which represents it as an entertainment. But if this be the character of religion, it is surely the very reverse of what we should suppose it to be, and the reverse indeed of what it ought to be. Perhaps, in your distorted vision, you have mistaken sobriety for dulness, équanimity for moroseness, disinclination to bad company for aversion to society, abhorrence of vice for uncharitableness, and piety for enthusiasm.

No doubt, at the table of boisterous intemperance, religion, if she were admitted as a guest, would wear a very dull countenance. In a revel of debauchery, and amidst the brisk interchange of profanity and folly, religion might appear indeed a dumb, unsocial intruder, ignorant of the rhetoric of oaths and the ornaments of obscěnity. These are scenes, it must be acknowledged, of what is falsely called pleasure, in which religion, if embodied and introduced, would be as unwelcome a guest, as the emblematic coffin, which the Egyptians used to introduce in the midst of their entertaininents. From such instances, however, to accuse religion of being unfriendly to the enjoyment of life, is as absurd as to interpret unfavorably the silence of a foreigner, who understands not a word of our language.

But as long as intemperance is not pleasure, as long as profaneness, impurity, or scandal is not wit, as long as excess is not the perfection of mirth, as long as selfishness is not the surest enjoyment, and as long as gratitude, love, reverance, and resignation are not superstitious affections, so long religion Jays not an icy hand on the true joys of life. Without her all other pleasures become tasteless, and at last painful. To explain to you, indeed, how much she exalts, purifies and prolongs the pleasures of sense and imagina. tion, and what peculiar sources of consolation, cheerfulness, and contentment she opens to herself, would lead us at present into too wide a range.

Excuses for irreligion are drawn from the failings and imperfections of christians. There, says the profligate, are your boasted saints.

They have their faults, as well as those who make not so great pretensions to piety. Thus it happens, that some remains of imperfections, some constitutional infirmity, some unamiable weakness of good men, is brought forward and exhibited in all the triumph of illiberality to the gaze of a cenšorious world. The character of the mind is drawn from a single trait, from some casual wrinkle, some unlucky deformity. The point, in which a good man is as frail as others, is selected and contem'plated with renewed pleasure, while those points, in which he is superior to other men, are unobserved or unacknowledged. This is partial, unjust, uncharitable, iniquitous.

But the excuse closes not here. Of what religion has

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