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tion I folemnly declare, that the fear of death alone induced me to this ignominious action that it hath cost me many bitter tears that in my heart I totally reject the pope, and dor trines of the church of Rome-and that”

• As he was continuing his speech, the whole assembly in an uproar. Lord Williams gave the first impulfe to the mult; crying aloud, “ Stop the audacious heretic.” which several priests and friars, rushing from different par the church, with great eagerness feized him; pulled him his feat; dragged him into the street; and with much cent precipitation, hurried him to the stake, which was prepared. Executioners were on the spot, who fecuri with a chain, piled--the faggots in order round him.

• As he food thu's, with all the horrid apparatus about him, midst taunts, revilings, and execrations, maintained a dispassionate behaviour. Having now his conscience, his mind grew lighter ;: and he seem even in these cireumstances, an inward fatisfaction he had long been a stranger :- his countenance was before, in abject forrow, on the ground; he looke with eyes full of sweetness and benignity, as if : all the world.

A torch being put to the pile, he was pre in a burft of smoke, and crackling fame : E next the wind, he was distinctly seen, before him, to thrust his right hand into it, and to hi astonishing firmnefs ; crying out; “ this hanthis hand hath offended !!!When we se ftruggling fo nobly with such- uncommon í pleasing reflection thats through the assistar is a firmness in the mind of man, which under trials, in appearance beyond his ftre • His sufferings were foon over.

The around him, and a thick smoke involvi posed he was presently dead.

• The story of his heart's remaining midst of the fire, feems to be an inft: zeal, which we have often feen lighted martyrs.'

The word Jeems, in the last fentenc: fion to vulgar fuperftition.

The author informs us, that the hiftorian of great integrity, have ! As there are some points which are

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and damned.--' We sute to the last deIdren, without any in any respect whatHier in heaven (who, vers are, more or less, ppose of any father on of the heart of a father? szat God, who calls manion, and himself their fa i, without any intention to cd, as must be the case, is vry be true? Will not God · men in the other world, as he them there, must it not be in who desires their good, and co ion to promote it? No good reaSaviour's argument,

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* VI. The Scripture language, concerning the reduced or restored, in consequence of the mediatory interposition of Jesus Christ, is such, as to lead us into the thought, that they are comprehensive of mankind universally.'

It would earry us beyond our limits to mention those passages of Scripture, by which he endeavoars to prove these propositions ; and he himself desires, that they may be conlidered not singly, but in connection. We must therefore refer the inquisitive reader to his work at large.

However, notwithstanding all that he has offered, in proof that the final salvation of all men is a doctrine of the Bible, it ought not to be received as such, unless the contrary evidence can be fairly invalidated. He has therefore examined and answered all the objections which lie against the truth of the foregoing scheme.

The firit and principal objection is derived from the words everlafring, eternal, and other similar terms, which are used in Scripture to point out the duration of future torments. This our author easily removes by demonstrating, that these words are often used by the sacred writers to denote a duration which is longer or shorter, definite or indefinite, accord. ing to the nature of the subject to which they are applied.

The Scriptures, as our author observes, expressly declare, that the wicked shall reap corruption ; that they fhall be destroyed; that they shall perish; that they shall undergo death ; and that this death which they thail suffer, is said to be the second death. "And it is remarkable that this second death is spoken of as that which shall be effected by the fire of hell.'

His notion of the second death is this : « The souls of wicked men will, at the resurrection, be again related or united to particular fyftems of matter, adapted by the wisdom of God, to render them capable of communication with the world, in which they thall then be placed. They will become fitted for sensations of pain, more various in kind, and greater in degree, than 'at prefent; which yet they will be able to endure for a much longer continuance. But in time, the torments they must suffer will end in their death ; that is, the diffolution of union between their souls and bodies ; upon which they will have no more concern with that world, than they have with this, upon the coming on of the first death. Afterwards their souls, in God's time, thall be united again to their respective bodies, and thus be put into another state of discipline, till they are prepared for final and everlasting happiness.”

If, however, the foregoing scheme should be found to have no truth it, and the wicked are sent to hell as so many incur. ables, the second death, cur author conceives; ought to be considered as that, which will put a final period to their exist

ence.

If it should be said, that it will tend to encourage wicked men in their vices, to be told that their future torments will have an end; the author obviates this objection by several confiderations ; particolarly by the following observation :

• It must argue the greatett folly for men, rather than not proceed in their vicious courses, to choose to undergo unutterable pains for a long duration, God only knows how long, when they might, by approving themselves faithful subjects in the kingdom of Jesus Christ, pass, without suffering these pains, into the joys of the resurrection world. And this folly will rather deserve the name of madness, if it be remembered, that they must cease from being wicked, before they can porfibly be fixed in final happiness. There is no room for debate here.'

Our author's, hypothefis, it must be confeffed, however it may fand in opposition to forne theological systems, is agreeable to the dictates of nature. For, as our author obferves, the total ruin of such multitudes of the sons of Adam, appears a palpable inconsistency with the grace of God, as exhibited in the Gospel of Christ. And it is incredible, that God should constitute his fon the saviour of men, and yet the greater part of them be finally and eternally damned. We Thould look upon those parents as degenerate to the last degree, who should inflict misery on their children, without any intention to promote their welfare by it, in any respect whatever. And shall we say that of our father in heaven (who,, instead of being evil, as all earthly fathers are, more or less, is infinitely good) which we cannot suppose of any father on earth, till we have firft diverted him of the heart of a father? Can it reasonably be conceived that that God, who calls mankind his offspring, without exception, and himself their fa ther, should torment them eternally, without any intention to do them the least imaginable good, as must be the case, ir the doctrine of never-ending misery be true? Will not God be as truly the father of wicked men in the other world, as he is in this ? and if he punishes them there, muft it not be in the character of their father, who desires their good, and co rects them with a kind intention to promote jt ? No good reason can be assigned, why our Saviour's argument, “ Much more will your father in heaven give good things," founded on the Telation that subfifts between God and men, should be con

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fined to the present, and not extended to the future world. And perhaps the only thing which has led most writers to confine the pity of our father in heaven, and the merciful intention of his punishing his rebellious children, to the present life, is the notion they have previously imbibed, of nevercealing misery. But if this tenet has no real foundation in the sacred books of revelation, we are at liberty to conclude, that the design of evil, punishment, or misery, in the future world, as well as this, is to discipline wicked men, and in this way to effect their own personal, as well as the general good.'

Whatever the reader may think of the validity of our au. thor's arguments, or of his speculations, when he launches outinto the depths of eternity, and confiders the dispensations of infinite wisdom in future scenes of existence, yet his scheme is certainly laudable, and supported with great ingenuity and learning,

We agree with him in thinking that, as far as short-sighted mortals can judge, she doctrine he maintains, exhibits the Deity in fo amiable and interesting a light, that every man, one should think, would beforehand be disposed to with it might be well supported. Can the thought be displeasing to any son of Adam, that the whole human race shall be finally admitted into the kingdom of heaven, to partake there of joys, that flow for ever from God's right hand ? Where is the man so deftitute of benevolence, fo bereft of humanity, as not to wish the author success in an attempt, intended to establish it as a revealed truth, that, before the scene of Provi. dence is finally closed, eternal happiness will be the portion of all men, of whatever nation, character, colour, station, or condition? It cannot be supposed that any should be so filled with envy, or soured by rancour, hatred, or malice, as not to hope that so benevolent a plan may be found, upon the frietest inquiry, to have a just foundation in Scripture, and to be the real purpose of the great and good Father of the Universe.

1

Elements of Orthoepy : containing a distinct View of the whole

Analogy of the English Language ; so far as it relates to Pronunciation, Accent, and Quantity. By R. Nares, A. M. 8vo.

5's. in Boards, Payrře and Son. T!

HE pronunciation of a living language is not easily pré

served from corruption. It is continually liable to be depraved by vulgar and provincial barbarisms, by fashion and caprice, by pedantry and a spirit of innovation. These irregularities are more particularly observable in the English lan

guage

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