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    misc of reward to the righteous , the S ^ ft » # <^ ry ^ y Hefc ahrie * it to character : this 1 rfe is sttftf tb'bePtfifl * sfc # te of prdbatidn , ( and with Pa ! ej ? f believe this is our wisest view of it ) and

    during its' progress it is our duty to form our character from the example and precepts of our great Master ; the precept of our Lord , which he tells Us is the first and

    oreat cornrnaridment , is * that we a love the Lord our God with all our hearty our mind and strength , " that is , that we should feel such a high reverence for God , as the

    Creator , Governor , Preserver and Disposer of all things , in whom we live and move and have our being , as to fix on our minds bis constant presence and agency , in all the events of life , so as to

    refer every thing to him—which is living in habittial devotion—seeing Gdilh every thirigaild seeing every ibihgVfn God . This as I under ^ staJn < f the precept is ^ forming the ehrfttfcirr character to which the

    Mv&M h promised , and because stfcH fcha ' racr / ers alone are fitted tW ttet' state which is prepared aiifl / brorhised to the righteous . Now between such a character as tiife , and the best of the wicked , wbo have not God in all their

    ihbiights , instead of nice shades of difference , there seems a broad dfetiiifction ; but let it be remem . * Wd , that whilst the divine Be-^ "hks given life and immortality to the one , he has afforded to the

    ° th 6 r a large balance of enjoyment during his life , and therefore has been guilty of no injustice to a . The reason of this diversity ^ privilege in the divine plan we toty'kftbw " hereafter , ' but cannot « no % - nttw ; it Is hid in the same * $% »* the introduction of

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    all other apparent evil , but we can discover etioiigh to k * est skiilsUfctf ? tbat God is infinitely po ^ eWiil , ? wise aiid gobil . ' . T

    The advocates for the third tipf-f nion contend , that they have e ^ rh-s braced it upon what appears ttf them the plain language of W < £ New Testament , which iss that th ^ righteous will go into life e ^ erVast * ing , and the wicked into

    everlasting punishment . What this ( ta'ni ishment will be , the scriptures ? have explained in such a variety of passages through the whole of the New Testament , that it rriay be j ust ly questioned , whether there ?

    be any truth more clearly or repeatedly declared , or more forcibly inculcated , than that the punishment of the wicked will be loss o £ life , death , utter perdition , everlasting destruction , the second

    death . This , when contrasted with immortality and everlasting life , seems as plain and strong as la ' n « guage can possibly make it . Whilst we live in obedience to

    the plain precepts of the gospe ^ which are , supreme love to God , and an affectionate regard to the welfare and happiness of all our fellow-creatures , we shall certai nly receive the promised reyyarq and this speculative differen-ce qf opinion will be of little

    consequence to us . But as far as niy observation goesj the belief pf universal restoration has a practical tendency to lessen the . restraints to vice , and to slacken our endeavours and watchfulness to

    guard against habitual tresp ^ ss ^ s , and from its popularity is I fe ^ r an encreasing evil . J"f i& tins view of the subject whjch has induced me ( o oner these sentiments to ™ y ffltyrW ^ mff jM 4 fr

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    Oh Future Punishment . G £ 3

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1813, page 643, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2433/page/19/