be had cruelly tortured, flayed alive,-Buonaparte, whose mad ambition sacrificed so many millions of human beings, and Lord Byron,* * in whose breast "resentment, anger, and hatred," raged with violence, and who made his gall flow out, "against individuals, his country, the world, the uni verse, creation, and the Creator;"-let us suppose such characters associated together in a world where no pleasing objects meet the eye, or cheer the heart and imagination; and let us likewise suppose, that the malignant principles and boisterous passions which reigned in their minds during the present state, still continue to rage with uncontrolled and perpetual violence against all surrounding associates ;-it is evident, that, in such a case, a scene of misery would be produced, beyond the power of the human mind either to con ceive or to describe. If so dreadful effects have been pro duced, by such diabolical passions even in the present world, where Providence "sets restraining bounds to the wrath of man, and where benignant dispositions are blended with the evil principles which so generally prevail, what must be the effects where pure malignity, without any mixture of bene. volent feelings, reigns universally, is perpetually tormenting its objects, is ever increasing in its fury, and is never controlled by physical obstructions or by moral considerations? This is the society of hell: this is the essence of future misery this is "the worm that never dies, and the fire that is never quenched;" and the natural effects produced by it is universal anguish and despair,-"weeping, and wailing, and gnashing of teeth."-If such be the end of the ungodly, and the malignant despiser of God's law, and the riches of his mercy as manifested in Christ Jesus,-how careful should we be to counteract every evil propensity and passion, and how fervently ought we to join in the prayer of the Psalmist, and in the resolution of Jacob: "Gather not my soul with sinners, nor my life with bloody men." "O my soul, come not thou into their secret; unto their assembly, mine hon. our, be not thou united!"

* The Author trusts, that none of his readers will for a moment suppose, that, in bringing forward the above-mentioned characters as examples of malignity, he presumes to decide on their eternal destiny. His object merely is to show, that such malignant principles and passions as they displayed in the general tenor of their conduct, if resolutely persisted in, necessarily lead to misery. With regard to Buonaparte and Lord Byron, he is disposed to indulge a hope, that their malevolent dispositions were in some measure counteracted, before they passed into the eternal world. The grounds of his hope, on this point, are stated in the Appendix.

Let none imagine, because I have selected some of the more atrocious characters recorded in history, as illustrations of the effects of depravity-that only such are vessels of wrath, fitted for destruction." The principle of malevo.

66

lence is substantially the same in every heart where it is predominant, however much it may be varnished over by hypocrisy, dissimulation, and the various forms of politeness which prevail in the world; and it requires only a certain stimulus to excite it to action, and full scope to exert its energies, in order to produce the most horrible and extensive effects. Several of the atrocious characters to which I have alluded, appeared in the commencement of their career, to be pos sessed of a certain portion of benevolence, and of other amiable qualities. Nero, in the beginning of his reign, showed several marks of the greatest kindness and condescension, affability, complaisance, and popularity. When he was desired to sign his name to a list of malefactors that were to be executed, he exclaimed, "would to Heaven I could not write !” -Caligula began his reign with every promising appearance of becoming the real father of his people. Tiberius at first concealed his thoughts under the mask of an impenetrable dissimulation. He governed with moderation, and even ap. peared to excel in modesty. But afterwards, when these individuals became intoxicated with power, and had thrown aside all considerations of morality and decorum, the latent principles of malignity burst forth in all their violence, till they became a scourge and an execration to mankind. So will it happen with those who now harbour malicious and vindictive passions, under a cloak of dissimulation and fashionable politeness, when they enter the invisible world under the dominion of such affections. When the restraints of society, of common decorum, and of human laws, are completely removed; when they have lost all hopes of divine mercy; when they find themselves surrounded by none but malignant associates, and when they feel the effects of their infernal malice and revenge-those passions, which sometimes lay dormant in this life, will be roused into action, and rage with ungovernable fury against every one around, against themselves, "against the universe, and against the Creator."

Nor let it be imagined, that God will interpose at the hour of death, and, by an exertion of his power and benevolence, destroy the principles of sin, and prepare such characters for the joys of heaven. Such an interference, in every indivi

dual case, would imply a continued miracle, and would be inconsistent with the established order of the Divine govern. ment; as it would supersede the use of all those instructions, admonitions, and moral preparations which God hath appointed for rendering his people "meet for the inheritance of the saints in light;" and would prevent the moral renovation of the world, which is now gradually effecting by the exertions of those who are 66 renewed in the spirit of their minds." It is true, indeed, that the mercy of God is infinite, and that so long as there is life, there is hope; so that the most abandoned sinner has no reason to despair, while he remains within the confines of the present state. But as for those who pass from time into eternity, evidently under the power of revengeful and depraved passions, we have but slender grounds on which to hope that they shall ever afterwards be prepared for the felicity of heaven.

From the whole of what I have stated in this department of my subject, it is evident, that there are two different states in the future world; or, in other words a heaven and a hell ; a state of nappiness and a state of misery. If human beings are to exist at all in another region of creation, and through. out an unlimited duration, it is necessary that there be a separation effected, on the ground of their leading dispositions and characters. The nature of things, the moral constitution of the universe, and the happiness of the intelligent creation, as well as the decree of the Creator, require, that such an arrangement should take place. For it is altogether incompatible with the laws of moral order, that pride, hatred, malignity and revenge, should dwell in the same abode with humility, benevolence, friendship, and love; or, that beings, actuated by principles and affections diametrically opposite to each other, could engage with harmony in the same employments, and relish the same pleasures. Were such an incongruous association permitted, the moral universe would soon become a scene of universal anarchy, and happiness banished from all worlds. So that the two states of immor. tality revealed in Scripture, are equally accordant with the dictates of reason, and with the declaration of our Saviour, who has solemnly assured us, that "the wicked shall depart into everlasting punishment, and the righteous into life eternal."

APPENDIX.

THE following facts and documents, in relation to Lord Byron, lead us to indulge the hope, that, prior to his dissolution, he was actuated by sentiments and dispositions, different from those which are stated at pages 267, 268.

The lady of Mr. John Shepherd of Frome having died some time ago, leaving amongst her papers, a prayer which her husband believed to have been composed on behalf of the noble Poet, Mr. Shepherd addressed it to his Lordship, which called forth the reply which is here subjoined.

Frome, Somerset, November 21st, 1821.

To the Right Honourable Lord Byron, Pisa.

MY LORD,-More than two years since, a lovely and beloved wife was taken from me, by lingering disease, after a very short union. She possessed unvarying gentleness and fortitude, and a piety so retiring, as rarely to disclose itself in words; but so influential, as to produce uniform benevolence of conduct. In the last hour of life, after a farewell look on a lately born and only infant, for whom she had evinced inexpressible affection, her last whispers were, "God's happiness! God's happiness!" Since the second anniversary of her decease, I have read some papers which no one had seen during her life, and which contained her most secret thoughts. I am induced to communicate to your Lordship a passage from these papers, which there is no doubt, refers to yourself; as I have more than once heard the writer mention your agility on the rocks at Hastings

"O my God, I take encouragement from the assurance of thy word, to pray to Thee in behalf of one for whom I have lately been much interested. May the person to whom I allude, (and who is now, we fear, as much distinguished for his neglect of Thee, as for the transcendent talents Thou hast bestowed on him) be awakened to a sense of his own danger, and led to seek that peace of mind in a proper sense of religion, which he has found this world's enjoyments unable to procure. Do thou grant that his future example may be productive of far more extensive benefit, than his past conduct and writings have been of evil; and may the Sun of Righteousness, which, we trust, will, at some fu ture period, arise upon him, be bright in proportion to the darkness of those clouds which guilt has raised, and soothing in proportion to the keenness of that agony which the punishment of his vices has inflicted on him! May the hope, that the sincerity of my own efforts for the attainment of holiness, and the approval of my own love to the great Author of religion, will render this prayer, and every other for the welfare of mankind, more efficacious-cheer me in the path of duty; but

let me not forget, that, while we are permitted to animate ourselve to exertion, by every innocent motive, these are but the lesser streams which may serve to increase the current, but which, deprived of the grand fountain of good, (a deep conviction of inborn sin, and firm belief in the efficacy of Christ's death, for the salvation of those who trust in him, and really seek to serve him) would soon dry up, and leave us as barren of every virtue as before.-Hastings, July 31st, 1814."

There is nothing, my Lord, in this extract, which, in a literary sense, can at all interest you; but it may, perhaps, appear to you worthy of re flection, how deep and expansive a concern for the happiness of others, a Christian faith can awaken in the midst of youth and prosperity.Here is nothing poetical and splendid, as in the expostulatory homage of M. Delamartine; but here is the sublime, my Lord; for this intercession was offered on your account, to the supreme Source of happiness. It sprang from a faith more confirmed than that of the French poet, and from a charity, which in combination with faith, showed its power unimpaired amidst the languors and pains of approaching dissolution. I will hope, that a prayer, which, I am sure, was deeply sincere, may not be always unavailing.

It would add nothing, my Lord, to the fame with which your genius has surrounded you, for an unknown and obscure individual to express his admiration of it. I had rather been numbered with those who wish and pray, that "wisdom from above," and "peace," and "joy," may enter such a mind.

THE ANSWER.

Pisa, Dec. 8th, 1821. SIR, I have received your letter I need not say that the extract which it contains has affected me, because it would imply a want of all feeling to have read it with indifference. Though I am not quite sure, that it was intended by the writer for me, yet the date, the place where it was written, with some other circumstances, which you mention, render the allusion probable. But, for whomsoever it was meant, I have read it with all the pleasure which can arise from so melancholy a topic. I say, pleasure, because your brief and simple picture of the life and demeanor of the excellent person whom I trust that you will again meet, cannot be contemplated without the admiration due to her virtues, and her pure and unpretending piety. Her last moments were particularly striking; and I do not know, that in the course of reading the story of mankind, and still less in my observations upon the existing portion, I ever met with any thing so unostentatiously beautiful. Indisputably, the firm believers in the Gospel have a great advantage over all othersfor this simple reason, that if true, they will have their reward hereafter; and if there be no hereafter, they can be but with the infidel in his eternal sleep, having had the assistance of an exalted hope through life, without subsequent disappointment, since (at the worst of them) "out of nothing, nothing can arise," not even sorrow. But a man's creed does not depend upon himself; who can say, I will believe this, that, or the other? and least of all that which he least can comprehend. I have, however, observed, that those who have begun with extreme faith, have in the end greatly narrowed it, as Chillingworth, Clark, (who ended as an Arian) and some others; while on the other hand, nothing is more common, than for the early sceptic to end in a firm be