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    excessive in its nature , and almost infinite in its duration , oh which he .- ' -exclaims , " What ! will not endless life and felicity , at however Idte a period it may

    commence * compensate for any prior suffering that may have been necessary to prepare for it ? " Are then the sins of a shnrt life , and p robably in the worst of men ,

    intermingled with many good and virtuous actions , to be visited with ^ a punishment which out . rages all the ideas we are able to form of equity and justice ? I

    thank God that no such description of future punishment is to be

    found in the New Testament . What then does Mr . W . mean by a compensation ? Does he mean a Upmpensation for the severity and apparent injustice of their sufferings , or that their future felicitjTis to be the reward of sufferings so extreme in their nature and extent ? For the sake of humaiuty then , and for the honour oflhe divine character , we have reason to hope the doctrine is not true . 1

    From trie circumstance of my mentioning the name of Dr . Estlin , Mr . W . seizes the opportunity to nibble at a few expressions I have made use of in that

    Controversy . I have endeavoured , at least , in my observations on that gentleman ' s Discourses , to enter inro clc ^ e reasoning and argument on the subject . Why then , did net Mr . W . shew that some of thai r < asoning , or of those arguments were inconclusive ? This ie has not done ; but he intreats tot , p . 624 , ' * to review a passage or t \ vo in my letters on that gen . jleman ' s D ^ coiirses . The first " * % addfitf " is , ' ? The word chastoement i * never used of God un *

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    Mr * Marsom in Reply to Mr . Wright , on Future Punishmen t * 7 # 1

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    der the character of a judge , " tot * as actjhg in that capacity , but only as a father , and acting as such . " On this subject I have shewn that the Gieek word

    Paideia , from Paideuo to instruct , particularly a child or youth ^ rendered chastisement , means 2 » - struction . See Eph . vi . 4 . 2 Tim . iii . 16 . It is derived from the

    Greek word Pais , a child ; but instead of noticing the argument by which the assertion above quoted is illustrated and proved , he asks the following impertinent

    questions , " Does God then cease to be a father , or to act as a father ^ when he acts as a judge ? What proof can you give ot this I Are the characters incompatible ? Is it not the Father of all who is the Supreme Judge of all ? " As if any one could be so ignorant as either to say , or to think that the

    characters were incompatible with each other * that a Judge could not be a Father , or that both the characters did not meet in the Divine Being . But surely no one will say that a Judge , sitting on the seat of judgim nt , and pronouncing the hentrnce of the law on criminals , was acting in the

    capacity of a father tnstructvng his children * It any one were to say so we should think linn more fit it r Bethlem than tor rational society .

    " The second / ' he says , ** is , where you question , whether there be any thiog in scripture from which God ' s love to the wicked can be fairly infrrn-d ( p . 282 )*" The whole of tins is in is re presentation . He has not marked it a § , quotation , but has incautiously referred to the page , where I say , * TBie scriptdres tell us that the Lor 4 loveth the righteous / '

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    v XX . 5 F

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1814, page 761, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2447/page/33/