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that the latter should grow up into the former ; yet such has been the fact, and I will tell you how it came to pass.

“ The solitude in which she was generally left, when young,

forced her to seek her own pleasures; and having naturally a strong understanding, she found the highest enjoyment in the pursuit and attainment of knowledge. When Ann became old enough to see and feel the dislike of all around her, she began to examine from what sources it proceeded. Finding that it was partly, though not wholly, her own fault, she determined to conquer it, and thus her mind and temper rapidly improved. Yet these and many other causes could not have made her what she now is, had not religion brought to light the hidden beauties of her character, cured the evils and supplied the deficiencies of her nature, and turned even the defects of her education into advantages. She certainly now considers them as such; for once she said to me, I am always thankful that I was so little noticed and beloved when a child ; for it has taught me how to bear the sufferings and prize the joys of life. I have learned by it, how valuable is earthly and heavenly friendship ; and, above all, how necessary it is for my happiness to have my affections set on things above.""

To none of Jane's sisters could this tale be applicable. It was only told to incite them to thankfulness for their unity and happiness. I hope it may

have the same effect on those of my young friends who are not in the circumstances described in the first part of it. But if any who read it, really are, or fancy themselves to be, neglected or despised, let them take care that it is not their own fault; and let them remember, for their encouragement, that what is now so unpleasant, may in the end prove very beneficial to them.

And let those members of a family, who may be disposed to treat any one individual of it with contempt or indifference, remember that, though an unpromising exterior may not always be the veil of inward greatness, as in the case of ANN FREEMAN, yet there is something truly amiable and valuable, even in the most unpretending, which kindoess will foster, or neglect destroy.

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PATERNAL COUNSELS: (Extracted from A Father's Advice to his Children, by the Rey. J. Norris, M. A. Rector of Bemerton ;and communicated by the Rev. THOMAS Eastwood.

(Continued from page 197.) 10. You must never forget that a holy life is the immediate consequence of effectual prayer. I shall not now think it necessary to describe the several parts of a holy life, because they are so plainly and fully laid down in the Holy Scriptures, to which, therefore, I choose rather to refer you, advising you to be very diligent and constant in reading the Bible.

11. The first great and general instrument of a holy life is consideration, which, next to the grace of God, is the great principle of righteousness; and the want of it is the main cause, into which the sin and misery of mankind are generally to be resolved. Therefore apply yourselves, with all possible care and diligence, to the practice of Consideration; ever remembering that it is not the knowing a great deal, but the due considering of that little which a man knows, that must make bim either wise or good. Now particular objects of Consideration, I think it advisable

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that you should endeavour to fix and imprint upon your minds, and have always in actual view, this thought, that sin is the greatest of all evils ; consequently sin must be repented of one time or other. To render this thought effectual, you should join to it the consideration of the utter emptiness and vanity of all those pleasures and enjoyments which tempt to the commission of it, that you may be secured from transgression, when the evil of it is so great, and the pleasure so small.

12. Consider with yourselves that God hates sin. God has so hated it, that he gave his only-begotten Son to be a sacrifice and atonement for it. And can you conceive a greater degree of hatred than this? How could God possibly hate sin more, or how could he give a more sensible demonstration of his hatred of it? And if God thought it just and meet to punish sin so severely in the person of his own Son, then consider how heavy the stroke of divine justice will fall upon all finally impenitent sinners, when, having no interest in the passion of their REDEEMER, they shall suffer for themselves, as if no Mediator had interposed. Sin is the only evil which was thought worthy of the undertaking of the Son of God to deliver us from. He did not think it worth his while to rescue us from pain, sickness, poverty, disgrace, or even death itself. All these were beneath his notice, and unworthy of his regard; only sin and damnation appeared to him to be evils of such a magnitude, that he could not endure the thought of our being subjected to them; and to deliver us from these, was indeed thought an undertaking worthy of a Redeemer from heaven, and from the very bosom of God.

13. Let your next consideration be of the beauty and excellency of true holiness. Think how highly reasonable it is, how becoming and suitable to the order and end of your beings, how truly perfective of your nature, how it conduces to the enlargement of your understandings, to the general health, pleasure, satisfaction, and tranquillity of your souls. There is a natural relation and connexion between boliness and happiness; the latter is the necessary result of the former; and it is also a positive and natural condition to qualify us for heaven, the fruition of God. We must first awake into his likeness, before we can be satisfied with his beauty, and be partakers of the divine nature before'we can enjoy it.

14. When this is done, let your thoughts transport you for a while into the other world, among separate and departed spirits, those whose season and oppor. tunity for action are over, and who are in unalterable happiness or misery. Consider what sentiments they have of things; what they think of a sinsul, and what sense they have of a holy and religious life; what inward rejoicings those have, who were so wise as to apply themselves to the latter, and with what anguish, rage, regret, and self-condemnation, those return upon themselves, who lived and indulged in the former. To improve this reflection, you must remember that your day of life will end, and your night of death will come, and God will not give you another turn of probation, or a second trial: and therefore it highly concerns you to make the most of this; and to work while it is day, before the night come, when no man can work.

15. Consider, how vain and insignificant will appear to you in eternity all those little great things which the world is now so eager upon, and runs 80

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mad after,-honours, riches, pleasures, state and grandeurs, birth and quality, dignities and preferments, nay, even wit and learning,—every thing but a holy life. Endeavour, therefore, to have the same thoughts now that you will have then; and to live now, as you will wish you had lived when you come to die. Be deeply impressed with the uncertainty of life, and frequently contemplate the four last thiogs, death, judgment, hell, and heaven. Nothing can dinni. nish the ideas of these things to a mind assured of the truth of them, but only those circumstances which represent every thing little, distance and futurity. The greatest objects, when a great way off, appear but little to the eye; and futurity represents things after the same manner to the mind. The realities of eternity, when eyed through this end of the perspective, lose their just and native dimensions. But you are to consider this as the fallacy of our imaginations, as the other is of our senses. For distance of time can make no more real change in the true and natural dimensions of things than distance of place can. Therefore consider these as present realities, as objects that bear hard upon, and almost touch, your very eyes. Make all these things as present to your minds, as the things of this world are to your senses. Contemplate them as at hand; and when by this anticipation of thought you have antedated the great things of eternity, and have, by that faith which is the substance of things hoped for, and the evidence of things not seen, given the next world the same advantage that this has, that of heing present, you may then securely trample upon all those temptations of the world, to which you others, for want of this intellectual view, yield every day. Vol. VI.

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