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 shew 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 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 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 encreases 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 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 familiarity with every face of terror. The man of sorrow lays himself quietly down, without 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 constitution, nature kindly covers with insensibility.
