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not know what I have done. My crimes are not of an ordinary nature. I have done done the deed—the horrible, damnable deed!” I wanted him to explain himself; but he sunk down into a stupid sullenness. I prayed with him, and found more freedom than I expected. While I was on my knees he appeared to be in an agony. At length he broke out, to the astonishment of all present, "Glory be to God I am out of hell yet!-Glory be to God I am out of hell yet!” We said, “there is mercy for you," he answered, “ Do you think so? O that I could feel a desire for it.” We entreated him to pray, but he answered, “I cannot pray! God will not have any thing to do with me. Oh the fire I feel within me.” He then sunk down again into a state of sullen reserve. I prayed with him once more; and while I was thus employed, he said, with inexpressible rage, “I will not have salvation at the hands of God! No! no! I will not ask it of him!” After a short pause, he cried out, "Oh how I long to be in the bottomless pit! in the lake which burns with fire and brimstone!" He then lay quiet for some time, and we took our leave for that day.
“The day following I saw him again. This was a painful visit. His language and visage were most dreadful. Some of his expressions were so diabolical that I dare not repeat them. I said to him, “William your pain is inexpressible.”. He groaned, and then with a loud voice cried out, “Eternity will explain my torments; I teli you again I am damned:- I will not have salvation." We desired he would
pray for mercy; but he exclaimed, “Nothing for me but hell! Come eternal torments! you will soon see I shall drop into the flames of the pit.” I said, “Do you
ask the Lord to be merciful unto you." Upon which he called me to him, as if to speak to me; but as soon as I came within his reach, he struck me on the head with all his might, and gnashing his teeth cried out, “God will not hear your prayer.”
“ While we were on our knees praying for him, he shouted aloud, “God will confound you that you cannot pray, O God hear them not, for I will not be saved.” His words were accompanied with the strongest marks of rage and inveterate malice, and he cried out, “I hate every thing that God has made; only I have no hatred to the devil; I wish to be with him." He seemed to be in his element while speaking of the devil as a sovereign Lord, that might shortly reign supreme! These things greatly distressed us, and we were afraid that he was given up to a reprobate mind.”
On the 21st, Mr. Rhodes having returned from the country, went again to see William Pope, and gives the following account of his visit. “I found him in the
most deplorable condition. He charged me with telling him a lie, in my last visit, by saying that I believed there was salvation for him. I replied that I had not told a lie, but verily believed there was salvation if he would accept of it. He was now in a tempest of rage and despair: his looks, his agonies, and dreadful words, are not to be expressed. Speaking to him of mercy or a Saviour seemed to increase the horrors of his mind. When I mentioned the power of the Almighty to save, “God,” said he, “is almighty to damn me! He hath already sealed my damnation, and I long to be in hell!" While two or three of us were praying for him he threw at us any thing on which he could lay his hands. His state appeared an awful confirmation of the truth, justice, and being of God; of an immortal soul in man;--and of the evil of sin. Who but a righteous God could inflict such punishments? What but sin could deserve them? What but an intelligent immortal soul could bear them?”
Next day Mr. Rhodes called again to see William Pope; the dreadful tempest of rage and defiance seemed to have ceased. He now appeared full of timidity and fear; -in perpetual dread of the powers, of darkness; and apprehensive of their coming to drag him away to the regions of misery. But no marks of penitent contrition appeared about him. He said he was full of blasphemy; he often laid his hand upon his mouth lest it should force its way out. He complained that it had done so, and that more would force its way.
In the afternoon of the 24th, Mr. Barraclough again called upon him. For some time he would not speak, but after being repeatedly asked how he felt his mind, he replied, « Bad, bad.” Mr. Barraclough said “God can make it better”-“What, make me better!—I tell you, no; I have done the horrible deed, and it cannot be undone again.-I feel I must declare to you what it is for which I am suffering: The Holy and Just ONE! I have crucified the Son of God afresh, and counted the blood of the covenant an unholy thing! Oh that wicked and horrible deed of blasphemy against the Holy Ghost which I know I have committed! It is for this I am suffering the torture and horrors of guilt, and a sense of the wrath of God.”
He then suddenly looked upwards towards the chamber floor, and started back; he trembled, gnashed his teeth, and cried out, “Do you not see? Do you not see · him? He is coming for me! The devil will fetch me, I know he will! Come, O Devil, and take me.” At this time Mr. Eskrick came into the room, to whom William said, “ George, I am lost.” Mr. Eskrick replied, “Do not say so, but pray earnestly to God to give you true repentance; and who can tell but the Lord may
deliver you this day from the power of sin and Satan." He answered, “I cannot pray, no! no! I will not pray. Do not I tell you there is no salvation for me, I want nothing but hell.” Some time after he said, “Undone for ever! doomed to eternal pain! to the burning flame!” Afterwards on a sudden he sprung up from his seat, and cried out, “Your prayers will avail nothing. God will not hear you.”. A friend prayed, but during prayer when any petition was offered for him he sullenly said, “I will not have any favour at his hands,”—uttering also other expressions too dreadful to be repeated.
“ On the 25th, says Mr. Rhodes, I called to see William Pope, and asked him how he was, he answered, “ Very bad in body and soul, there is nothing good about me.' I said to him, “ William, if God were will. ing to save you for Christ's sake, and if you knew that he were so, would you not be willing to be saved?” “No,” he answered, “I have no willingness nor any desire to be saved. You will not believe me when I tell you it is all over. If I had a million of worlds I would give them all to undo what I have done." I told him I was glad to hear that confession from him, and how ped that through the violence of his terrors he had mistaken his case, and imagined against himself what was not true.” “I tell you,” he replied, “I know hell burns within me now: and the moment my soul quits the body, I shall be in such torments as none can conceive! I have denied the Saviour! I have blasphemed the Most High! and have said, o that I were stronger than God.”
He was quite unwilling that I should attempt to pray for him. I visited him the next morn. ing, when he appeared to be hardened beyond all feeling of remorse or fear. His violent agitations, dread, and horror, had ceased their rage. His infidel principles returned upon him, and he gave full place to them and glorified in them.”
“On my next visit, after a little conversation, he spoke with the greatest contempt of the Lord Jesus Christ; and derided his merits and the virtue of his atoning blood. The words he used were too de. testable to be repeated. The day following he appeared much in the same state of mind, full of a diabolical spirit. Hell and perdition were his principle theme, and apparently without terror."
At a visit which a pious young man made him on the 1st of May, he said, “I have denied the Lord Jesus Christ and the word of God; this is my hell.” After some other shocking expressions he added, “ My pain is all within, if this were removed I should be better! Oh what a terrible thing it is! Once I might and would not; now I would and must not." He sat a little while and then, says the narrator, cast his eyes upon
me with the most affecting look I ever saw, and shook his head. At this sight I could not refrain from tears. At another time he said, “I attempted to pray, but when I had said a word or two, I was so confound. ed I could say no more.” At this time one of his old companions in sin coming to see him; William said to him, “I desire you will go away; for I have ruined my self by being too much in such company as yours.” The man was unwilling to depart; but he insisted on his going
Some time after the same young man, and some other friends, sat up with him again; and would have prayed with him, but he would not suffer them; he said it did him hurt, and added, “I am best content when I am cursing; I curse frequent. ly to myself, and it gives me ease. God has made a public example of me, for a warning to others; and if they will not take it, everlasting misery will be their portion.”
Mr. Rhodes made him several other visits;
and in all his visits, found him perfectly averse to prayer, and to every thing that is good. Not the least mark of contrition; not the most distant desire for sal. vation. “When, says he, on one occasion, I attempted to pray, he said, "Do not pray to Jesus Christ for me, he can do me no good; nor is there any being that can." When I began to pray, he blasphemed in a most horrible manner, and dared the Al. mighty to do his worst, and to send him to hell!"
“On the 24th,; his state was not to be described. His eyes darted hate and dis. traction. He grinned at me, and told me how he despised and hated my prayers; at the same time he exclaimed, “curse on
“ On the 26th, I visited him for the last time. I saw his dissolution was at hand. My soul pitied him. My painful feelings on his account cannot be expressed. I spoke to him with tenderness and plainness about the state of his soul; and of another world: but he answered me with a high degree of displeasure; his counte. nance at the same time was horrible be. yond expression; and with great vehemence he commanded me to cease speak. ing to him. I then told him, it would be the last time that ever I should see him in this world; and asked if he were willing for me to put up another prayer for him? He then with great strength, considering his weakness, cried out, "No." This was the last word which I heard him speak. I left him, and he died in the evening.
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to guilty man. This promise placed the human family, at once, under a
dispensation of grace, and rendered LECTURES ON BIBLICAL HISTORY.
heaven attainable, by Adam and his No. IV.
descendants, through the mediation “ And in process of time it came to of the Son of God—the promised pass, that Cain brought of the fruit of the
seed-manifested, in due time, to ground an offering unto the Lord. And Abel, he also brought of the firstlings of
take away sin, and destroy the his flock, and of the fat thereof. And the works of the devil. Lord had respect unto Abel, and to his though thus favourably situated for offering: but unto Cain, and to his offer
the attainment of pardon and etering, he had not respect.”—Gen. iv. 3—5.
nal life, through the merits of a ReThe Divine conduct towards our deemer, had now become a depraved fallen race, has been uniformly creature-the glory of his primitive marked by the most indubitable righteousness had departed from evidences of kindness and compas him: Adam had lost the image of sion. When our first parents vio God, in which he was created; and lated the covenant of innocence, when he became a father, his offand rose in rebellion against the spring must inherit his likeness, as majesty of heaven and earth, they well in the temper and qualities of might have been abandoned, as their minds, as in the form and fawere the angels who kept not their culties of their bodies. In perusing first estate. This, however, was not the Bible, therefore, where we have the case. True, they were expelled a faithful history of man, and of from the delightful walks of Eden, God's providence towards him, and denied its pleasant fruits ; sub while we cannot but see and acjected to various afflictions of a dis knowledge the sad indications of ciplinary kind, calculated to make our native corruption and entire them feel, that in forsaking God degeneracy, it will be pleasing to they had forsaken their own com observe occasionally, the divine efforts; but the glorious remedy pro-ficacy and triumphs of redeeming vided in the counsels of eternity_grace of this remark, we have an the seed of the woman--the gra illustration in the short narrative cious healer of the breach was an of Moses, respecting Cain and Abel, nounced to them even before their the first two persons of whom we expulsion from Paradise. “I will have any authentic account, that put enmity between thee and the came into the world by ordinary gewoman, and between thy seed and neration. How long after the creaher seed; he shall bruise thy head, tion they were born, we are not inand thou shalt bruise his heel," formed; it is generally supposed to comprises the germ of hope, the have been within a short period. first intimation of mercy, published Neither do we know certainly, what Vol. I.
difference there was in their ages. | peaceful and contemplative dispoA critical examination of the He sition; and from the respect shown brew text, seems to me to favour the by the Searcher of hearts to the ofopinion, that they were twins. Be fering, which he brought to the this as it may, Cain was the first Lord, it seems probable
that he was born; and his
mother appears to have at an early period of his life, a subentertained high hopes concerning ject of religious impressions. "Abel him: “I have gotten a man from the was a keeper of sheep, but Cain Lord,” exclaimed the joyful mo was a tiller of the ground.” ther, on the birth of her first son. We are here given to understand,
The name Cain signifies acquisi- in few words, that agriculture, and tion; and he was probably so called the rearing of cattle, were the first by his mother, as a grateful memo employments of mankind. This rial of God's goodness, in making is perfectly natural; and we are here her, what her own name imported, furnished with internal evidence of “ the mother of all living.” In the the truth of scripture history. These birth of this child, Eve had some occupations were first followed, beevidence that the race was to be cause they were the most necessary continued for a time at least, not and useful. The first essays in huswithstanding the guilt of her first bandry must have been very simtransgression. Her faith respect ple, perhaps little more than dressing the seed who was destined to ing and protecting the spontaneous wrest the
from the hands of the fruits of the ground. Time and exmighty adversary, was thus con perience would correct mistakes, firmed; and, perhaps, she flattered and suggest many improvements. herself that this was the Redeemer And the culture of cattle was imannounced in the promise. If so, portant, not only on account of the her mistake must have been soon religious use to which they were corrected. The development of his put, as victims for the altar, but for character proved that he was of their milk as an article of suste. is the wicked one." Parents should
nance, and their fleeces and skins, never neglect to render thanks to which afforded the raw materials God for their children; but let not for clothing: for it does not appear their expectations respecting them that their fesh was, as yet, allowed be too sanguine. Our children will to be used for food. As Adam, when be blessings to us and to the world, placed in the garden of Eden, was if God, by his providence and required to dress and keep it, he grace, make them so; but not other doubtless trained his sons to habits wise. We should always bid them of industry. Let us who are pawelcome, and spare no pains in rents take a useful hint from this bringing them
in the nurture and fact. Our children, whether we admonition of the Lord; yet, to use
shall leave them little or much proan old proverb, “they are in them perty, will be nothing the worse, selves certain cares, but uncertain and they may be vastly the better, comforts.” In infancy, they press for being acquainted with some upon the hand, and in after life branch of business, by which, in the they, in many instances, press still failure of other resources, they may harder on the heart.
gain an honest livelihood. And let Abel, though born of the same young people remember that it is mother, was of a spirit widely dif their duty, and therefore both repufering from that of the first-born. table and comfortable, to be indusWe have no account of his temper trious. The idle boy that has been or conduct in childhood; but, from dandled on the lap of mistaken his occupation, we are naturally in fondness till he comes into the
posclined to think that he was of a mild, session of his patrimony, cannot be
very capable of either appreciating whose blood cleanseth from all sin. it aright, or of managing it discreet “ And the Lord had respect unto ly. And the mistress of a family, Abel, and to his offering: but unto however ample may be her fortune, Cain, and to his offering, he had not will always find her account in un respect." The acceptance of Abel's derstanding, at least, the rudiments service on this occasion, was shown of housewifery. Nor let it be for in a manner which was well undergotten, for it cannot be disputed, stood by all present: probably, it that indolence, while it feeds on the was by fire issuing from the prebounty of friendship, or imposes sence of the Lord to consume his upon unsuspecting charity, operates sacrifice, as in the case of Elijah, in not only against personal virtue, but his contest with the votaries of deeply and powerfully against the Baal, and several other instances public morals; it is not a solitary | recorded in scripture. But to Cain sin-it is the mother of a progeny, and his offering no respect was paid. in stature gigantic and in number Why was this? There must have countless. But do not mistake my
some good and sufficient meaning, readers. Industry is not ground for the preference; for with piety, nor are all industrious people God there is no respect of
persons. pious. Cain, for aught that appears With a view to a right underto the contrary, was as attentive to standing of this matter, we have his tillage as Abel was to his flock; two or three remarks to make, while in their religious principles which
may shed some light on the and moral characters, they differed subject. First, the use of animal, essentially, as it will appear in the or, as they are sometimes distinsequel.
guished, bloody sacrifices, has ob6 And it came to pass
process tained among mankind, from the of time, (or, as you find it in the earliest times, of which we have margin of the Bible, at the end of any historical notices. Patriarchs, days, i. e. at the end of the days of Israelites, Jews and Pagans, have the week, on the Sabbath, the day resorted to them, as the means of on which divine worship was per propitiating the Divine favour, of formed statedly and solemnly,) that deprecating the wrath of Heaven, Cain brought of the fruit of the and of procuring the pardon of sin. ground an offering unto the Lord.” Now that a holy God should be This was evidently a mere thank pleased with the pouring out of the offering, designed as an acknow blood, and the burning of the flesh ledgment of the divine munificence, of any of his creatures, seems so but which implied no confession of unlike a dictate of natural reason, sin on the part of the offerer, or that the most judicious writers have faith in the great propitiation to be felt constrained to refer the origin offered, in due time, for the sins of of such oblations to a divine instithe world. “ And Abel, he also tution. And, after a candid invesbrought of the firstlings of his flock, || tigation of the subject, we embrace and of the fat thereof. This offer this opinion, as true and correct. ing of Abel was of the finest of his We think the use of animal sacrilambs or kids; a living creature, fices originated in divine appointof which the blood was to be shed, ment, immediately after the fall of and the flesh consumed on the altar, man; that Adam was required to agreeably to divine appointment, as use them, as an important branch an acknowledgment that the offerer of his worship; that he handed the was a sinner and deserving of death; use of them down to his posterity, and it likewise had, manifestly, a and that the custom passed to Pagan typical import, and implied a pro nations through the medium of trafession of faith in the Lamb of God, dition. That they were recognised,