:
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 T HE 
 
 UNIVERSAL RESTORATION, 
 
 EXHIBITED IN 
 
 FOUR DIALOGUES 
 
 BETWEEN 
 
 A MINISTER AND HIS FRIEND, 
 
 COMPREHENDING 
 
 The Subftance of feveral real Converfations which the Author 
 hath had with various Perfons, both in America and Europe, 
 
 ON THAT INTERESTING SUBJECT, 
 
 CHIEFLY DESIGNED 
 
 Fully to ftate, and fairly to anfwer the moft common Objections 
 that are brought againft it from 
 
 THE SCRIPTURES. 
 
 ^ ■ — ... — — ■ ■ I ■ I ■ ■ ■■ -■ — —-— I -— ■ ■■ —.—.,. ... ., ,M1 
 
 THE SECOND EDITION, WITH ADDITIONS. 
 
 BY ELHANAN WINCHESTER. 
 
 To this Edition is prefixed, 
 
 A BRIEF ACCOUNT OF THE MEANS AND MANNER OF THE 
 
 AUTHOR'S EMBRACING THESE SENTIMENTS, 
 
 Intermixes with fome 
 
 SKETCHES OF HIS LIFE 
 
 DURING FOUR YEARS. 
 
 LONDON : 
 
 PRINTED FOR THE AUTHOR, 
 
 (BY T. GILLtT, NO. 10., BARTHOLOMEW CLOSE,) 
 
 And may be had at his Houfe, No. 5, W nkworth's Bui dings, City Road. 
 
 Sold alfo by J. Johnfon, No. 72, St. Paul's Church Yard, 
 
 J. Parions. No. XI, Paterrofter-Kow, and 
 
 W, Stewart, Piccadilly. 
 
 M,DCC,XCII. 
 
 [Entered at Stationer's Ha/L] 
 TRICE FOUR SHILLINGS, IN BOARDS.
 
 FROM THE 
 
 CRITICAL REVIEW, 
 
 For September, 1788. 
 
 41 OUR Author, with great candour and extenfive know- 
 ledge of the fubjecr., difcufTes the doctrine of eternal punifh- 
 ments. He thinks that there will be a period when every 
 finner will be reftored to the Divine favour. This doctrine is 
 perfectly coniiitent with the benevolence of the Deity. It ii 
 lupported by many wife and good men ; nor is there any rea- 
 fon to fuppofe that it v.iii be perverted to ferve the purpofes 
 of vice and immorality. Mr*. Winchef^r, in his defence of 
 it, fhews much charity, much humanity, and no little (hare of 
 *' learning. The fifth Dialogue alone, which relates to the de- 
 " fign and tendency of punifhment, might furnifli fome little 
 ** foundation for a. difference of opinion ; but, in a queftion fo 
 " greatly above human attainment, the mind would be loft in 
 " the enquiry, and not greatly benefited by the difcuffion. The 
 " queition of the univerfal Reftoration, muft be examined as 
 ** Mr. V/inchefrer has done, by the word of God, as revealed 
 " at different times, and particularly in theGofpel." 
 
 NT. B. A confiderable part of the fifth Dialogue, being printed 
 in the Lectures on the Prophecies, is left out of this edition, and 
 the remaining part is included hrfche fourth Dialogue.
 
 f in ) 
 
 ADVERTISEMENT. \^Cj2j 
 
 IT is known to many that Mr. 
 William Bicknell, late of Blackman-Street in the 
 Borough of Southwark, but now of Ponder's End, 
 Middlefex, purchafed the copy-right of this work, 
 which was entered accordingly as his property at 
 Stationer's Hall, three parts of which he afterwards 
 fold to three other refpecliable gentlemen of Lon- 
 don, who have all fince refigned their rights to the 
 Author. Mr. Bicknell firft gave up his part, by 
 an inftrumentof writing under his own hand jwhich 
 is as follows : 
 
 Ponder s End, Middlefex. 
 u I HEREBY refign all my mare and 
 title to the copy-right of a work, intitled, " Uni- 
 " verfal Reftoration, exhibited in Dialogues, be- 
 " tween a Minifter and his Friend, by Elhanan, 
 <( Winchefter," to the faid Elhanan Winchester, 
 together with the emoluments and advantages that 
 may arife as well from the copies now on fale, as 
 as from any future edition of the fame, fo far as my 
 faid right extends ; being one fourth fhare there- 
 of; as witnefs my hand, this 24th day of Novem- 
 ber, 1789. 
 
 William Bicknell. 
 Rev. Elhanan Winchefter. 
 
 This Refignation was accompanied with the 
 following Letter. 
 
 Dear 
 
 550151
 
 ( vr > 
 
 Dear Sir, 
 
 WITH pleafure I refign for 
 your benefit, a work which has afforded me more 
 comfort and fatisfaaion than any yet pubhmed, 
 ™W excepting that Mine from whence it ongi- 
 Ta L I nver exped to fee it furpaffed except 
 by h Ledures, in our Language. And II .think 
 [/will ftand, with the Ledures, as a record I to ft* 
 ceeding ages, of the additional light that it has 
 pkafcd g our gracious Benefador to beftow u. thefe 
 Havs through your inftrumentality. 
 
 Fa ewcl! and enjoy the fruit of your labours. 
 A ,V may God of his infinite mercy, fo water the 
 eood feed that has been fown in this land by your 
 Swan "hat ,t may bring forth a plentiful harveft 
 S our livesand pradice, is the daily prayer of your 
 friend in the real Gofpel, 
 
 W. BICKNELL.
 
 PREFACE, 
 
 TO THE READER. 
 
 AS I now prefent my Friends and the 
 Public with a new edition of the Dia- 
 logues on the Universal Restoration, 
 which by many has been long defired, per- 
 haps it may be acceptable to fome for me to 
 give a brief account how I came firft to the 
 knowledge of this part of the counfel of God, 
 which I have not munned freely to declare, 
 both by word and writing, as I have found 
 opportunity and neceffity. 
 
 I think it was in the beginning of the year 
 1778, being in South Carolina, upon the 
 River Pee Dee, where I was at that time 
 Minifter, that I called to fee a friend, who 
 firrt put into my hands that valuable book 
 written by Paul Siegvolk, and which is called 
 7?je Everlafting Gofpel, of which I have late- 
 ly publimed a new edition. I was defired to 
 tell what it meant to hold forth, as my friend 
 could not tell by any means what to make of 
 it on the account of the Angularity and 
 ftrangenefs of the fentiments therein contained ; 
 although the language is very plain and clear, 
 and by no means dark, myftical, or obfcure. 
 
 I opened the book as I was defired, and dip- 
 ping into it here and there, for half an hour 
 
 a perhaps,
 
 vi PREFACE. 
 
 perhaps, was very foon able to tell what tha 
 Author aimed at, viz. that there would be a 
 final end of fin and mifery, and that all fallen 
 creatures would be refiored, by Jefus Chrift, 
 to a /late ofholinefs and happinefs, after fuch as 
 were rebellious had fuffered in proportion to 
 their crimes. I had never feen any thing of 
 the fort before in all my life; and I feemed 
 {truck with feveral ideas that I glanced over, 
 fuch as the inconfiftency and impoffibility of 
 both good and evil always exifting in the uni- 
 verfe ; and efpecially his obfervations -upon 
 the word eternal or everlafiing, fhewing that 
 it was ufed for what never had a beginning, 
 and would never have an end, as the being 
 and perfections of God ; and that it was alfo 
 applied to things which had a beginning, but 
 mould never have an end, as the being and 
 happinefs of the righteous ; and, that it was 
 alfo frequently ufed to exprefs things, times, 
 and feafons which had both beginning and 
 end, which he therefore called periodical eter- 
 nities, and gave a great number of instances 
 of this fort, which could not be denied ; and 
 he contended that the everla/ling punijhment 
 threatened to the wicked, did not belong to 
 the firft, nor to the fecond, but to the third 
 claf* of thefe durations. 
 
 But as I was only delired to tell what the 
 author meant, when I had fatisrled my friend 
 in that refpeCt, I laid the book down, and I 
 believe, we both concluded it to be a pleafant 
 ingenious hypothecs, but had no ferious 
 thoughts of its being true ; and for my part, 
 
 I deter-
 
 PREFACE. vii 
 
 I determined not to trouble myfelf about it, 
 or to think any thing more of the matter. 
 And as the book had been fent a confiderable 
 diftance for my friend to read, I fuppofe it 
 was foon after fent back; for I law it no 
 more, nor heard any thing farther about it. 
 The following f ummer I went a journey into 
 Virginia, and happening to mention the 
 fubjecl: to a minifter there, he told me that 
 a few years before, it had been a iubject 
 of controverfy in the public papers, be- 
 tween a clergyman, who defended, and a 
 gentleman of the law, who denied the pro- 
 per endlefs eternity of punimment ; and he 
 told me that this gentleman who denied it, 
 had advanced, that the translators of the Bible 
 had rendered the very fame Greek word, by 
 very different Englim words, fometimes ren- 
 dering it for ever , and fometimes world; and 
 that if they had always uniformly rendered it 
 by one Englifh word, it would have been 
 evident to all readers, that no argument for 
 endlefs mifery, could have been drawn there- 
 from. I was told alfo while I was in Vir- 
 ginia, that a clergyman of the epifcopal 
 church, had a few years before, given out 
 that he had fome wonderful thing to make 
 known to his hearers, which he would 
 preach upon fome Sunday, but did not men- 
 tion when. This raifed the public curiolity, 
 and great numbers attended his place of vvor- 
 ihip in hopes of hearing what this wonder- 
 ful thing might be; but for a confiderable 
 time the matter was undifcovered. But at 
 laft he gave out, that on the next Sunday he 
 
 a 2 would
 
 viii PREFACE. 
 
 would open this great fecret. Vaft numbers 
 of people nocked to hear what it could be ; 
 When he came to declare what it was, be- 
 hold 1 it was a wonderful piece of news in- 
 deed, fuch as had never been heard before in 
 any pulpit in Virginia. It was nothing 
 fhort of the doctrine of the Rsjloration. I 
 think, to the belli of my remembrance, they 
 told me, that he opened and enlarged upon it 
 for two Sundays, and never preached any more, 
 beins: immediately after feized with ficknefs, 
 which terminated in his death. And this 
 was generally efteemed as a judgment that 
 fell upon him for daring to preach fuch a 
 wicked, falfe and dangerous opinion ; and 
 that God cut him off from the land of 
 the living, to teftify his difpleafure againfr. 
 him ; and to terrify others from daring to 
 follow his example, or believe his fentiments. 
 But perhaps this might have been fome 
 worthy, learned, pious man, who had long 
 concealed this grand truth in his heart, and 
 had derived much iatisfaction therefrom, and 
 longed to proclaim it to others, for their 
 good. And at laft, notwithstanding the op- 
 position that he might expect, refolved fo to 
 do ; and accordingly was enabled, juft be- 
 fore his time came to depart out of this world, 
 to bear a faithful teftimony to this mod: grand 
 and important of all God's purpofes. And 
 having performed his duty, his mailer called 
 him to receive his reward, and gave him 
 the o-lorious plaudit of, " Well done, thou 
 " good and faithful fervant; — enter thou 
 " into the joy of thy Lord." 
 
 A*
 
 PREFACE. & 
 
 As for the vain judgments of men they are 
 not to be regarded. <4 For they know not the 
 ■*' thoughts of the Lord, neither under/land 
 M they his counfel." " But the fouls of the 
 " righteous are in the hand of God, and there 
 i* fhall no torment touch them. In the fi^ht 
 " of the unwile they feemed to die ; and their 
 *' departure is taken for mifery. And their 
 " goin^fron us to be utter deftrudYion : but 
 " thev are in peace. For though they be 
 " punifhed in the light of men, yet is their 
 li hope full of immortality. And having 
 " been a little chaififed, they fhall be greatly 
 *' rewarded ; for God proved them, and found 
 c< them worthv for himfelf. As gold in the 
 " furnace hath he tried them, and hath received 
 M them as a burnt offering. And in the time 
 " of their viiitation, they fhall mine, and run 
 " to and fro, like fparks among the Hubble. 
 " They fhall judge the nations, and have do- 
 " minion over the people, and their Lord 
 64 fhall reign for ever. They that put their 
 " truft in him fhall underftand the truth ; and 
 " fuch as be faithful in love fhall abide with 
 " him : for grace and mercy is to his faints, 
 " and he hath care for his elect." " But 
 *' though the righteous be prevented with 
 <£ death, yet fhall he be in reft." 
 
 I am apt to think therefore, that this mini- 
 fter was one of uncommon faith and love, 
 and as he believed God, fo he loved mankind, 
 and wifhed them to know the amazing riches 
 of their Redeemer's love towards them : and 
 
 \\ hen
 
 / 
 
 x PREFACE. 
 
 when he had openly delivered this teftimony, 
 he was called to his reft. 
 
 Indeed if the enemies of this doctrine had 
 been true prophets, I mould have died and 
 gone to hell long ago; for no fooner was it 
 known that 1 had embraced it, but iome gave 
 out that I would not live a year ; but I have 
 already lived eleven. One of my old friends 
 defired me to take particular notice of what 
 be faid, which he exprelTed in thefe words, 
 44 Mind what I tell you. In fix months from 
 " this time, you will turn Deifc, and deny 
 " all revealed religion : and in twelvemonths 
 " you will turn Atheift, deny the being of 
 " God, and abandon yourfelf to all kinds of 
 46 open wickednefs." Bleffed be God, this 
 has alio proved falfe. And they generally 
 feemed to agree to prophefy certain damna- 
 tion to me whenever I fhould depart out of 
 this world. But I truft this is equally falfe, 
 44 For I know whom I have believed, (or 
 trufled) " and am perfuaded that he is able to 
 4 * keep that which I have committed unto 
 44 him againfr. that day." 
 
 But to return to my narrative, 
 
 Sometime after I returned back to South 
 Carolina, a Phyfician with whom I had 
 been acquainted in Virginia, came to live in 
 the parifh where I was minifter; and among 
 his books I found the Everlafiing Go/pel, by 
 Paul Sicgvolk ; this was the fecond copy that 
 had fell in my way, and I read a little more 
 therein, but as yet had not the leait thought 
 that ever I fhould ambrace his ientimcnts ; 
 
 yet
 
 PREFACE. x\ 
 
 yet fome of his arguments appeared very con- 
 cluiive, and I could not wholly make them 
 off, but I concluded to let them alone, and 
 not inveftigate the matter; and therefore I 
 never gave the book even fo much as one 
 curfory reading, till with great difficulty I pro- 
 cured one in the city of Philadelphia, more 
 than two years afterwards. 
 
 In the year 1779, I found myfelfmuch 
 fUrred up to exhort my fellow creatures to 
 repent, believe, and obey the Gofpel, and be- 
 gan to adopt a more open and general method 
 "of preaching than I had ufed for fome years 
 before ; having been deemed one of the moft 
 conliftent Calvinifts upon the continent, much 
 upon the plan of Dr. Gill, whom I efteem- 
 ed almoft as an oracle. But now my heart 
 being opened, and viewing the worth of fouls, 
 I felt great companion towards them, and in- 
 vited them with all my might to fly for mercy 
 to the arms of Chrift, who died for them, 
 
 and who was willing to fave them. I was 
 
 • 
 gradually led into this way of preaching, 
 
 without confidering any thing about its con- 
 
 {iftency with ftricl calvinifm, but finding my- 
 
 felf very happy and comfortable in my own 
 
 mind, and that this method of preaching was 
 
 highly ufeful, I continued to go on in the 
 
 fame courfe. 
 
 About this time I began to find uncommon 
 
 defires for the converfion and falvation of the 
 
 poor negroes, who were very numerous in 
 
 that part of the country; but whom none of 
 
 my predecefTors, that I could learn, had ever 
 
 taken
 
 Xii PREFACE. 
 
 taken pains to inftruft in the principles of 
 Chriftianity ; neither had any Jingle {lave, 
 either man, or woman been baptized until 
 that fummer, in the whole pariih ^ which was 
 very large) that I ever heard of. 
 
 The prejudices which the (laves hadagainfl 
 Chriitianity, on account of the feverities prac- 
 tiled upon them bv profeffing Chriilians, both 
 minifters and people, might be one principal 
 reafon why they could not be brought to at- 
 tend to religious inftruclions. But they had 
 no prejudice againft me on that (core, as I 
 never had any thing to do with (lavery, but 
 on the contrary condemned it ; and this being 
 pretty generally known, operated fo upon the 
 minds of thole poor creatures, that they 
 mewed a difpofition to attend my minifrry, 
 more than they had ever (hewed to any other. 
 But (till I never had addreffed them in parti- 
 cular, and indeed had hardly any hopes of 
 doing them good. But one evening feeing a 
 great number ©f them at the door of the houfe 
 where I was preaching, I found myfelf con- 
 drained as it were, to go to the doer, and tell 
 them, That Jefus Chrift loved them, and died 
 for them, as well as for us white people, and 
 that they might come and believe in him, and 
 welcome. And 1 gave them as warm and 
 preffing an invitation as I could, to comply 
 with the glorious gofpel. This ihort diicourie 
 addreffed immediately to them, took greater 
 effect, than can be well imagined. There 
 were about thirty from one plantation in the 
 neighbourhood preient ; ( befides others ) 
 
 thefe
 
 PREFACE. xiil 
 
 thefe returned home, and did not even give 
 fleep to their eyes, as they afterwards, inform- 
 ed me, until they had fettled every quarrel 
 among themfelves, and according to their form 
 of marriage, had married every man to the 
 woman with whom he lived ; had reftored 
 whatever one had unjufrly taken from ano- 
 ther ; and determined from that time to feek 
 the Lord diligently. From that very evening 
 they began conftantly to pray to the Lord, 
 and ib continued; and he was found of them. 
 I continued to inftruft them, and within three 
 months from the firft of June, I baptized 
 more than thirty blacks belonging to that 
 plantation, befides as many others, as in the 
 whole made up one hundred, of which fixty- 
 three were men, and thirty-feven were wo- 
 men, all which were born in Africa, or im- 
 mediately defcended from fuch as were na- 
 tives of that unhappy country. 
 
 My preaching was not only ufeful to the 
 poor ilaves, but alio to great numbers of the 
 white people, of whom I baptized upon pro- 
 feflion of repentance and faith in Chriir, about 
 one hundred and thirty nine perfons within 
 the fame fpace. This was a fummer of great 
 fuccefs, and I mall remember that happv fea- 
 ion with pleafure while I live. This fum- 
 mer I received fome farther dawnings of the 
 day of the general Reftoration in my mind, 
 for upon confidering feveral Scriptures, fuch 
 as thefe, " He mail fee of the travail of his 
 " foul, and mail be fatisfied ; by his know- 
 " ledge mall my righteous fervant juftify 
 
 b many :
 
 xiv PREFACE. 
 
 44 many; for he fhall bear their iniquities," 
 Ifai. liii. ii. " After this I beheld, and lo, 
 " a great multitude, which no man could 
 44 number, of all nations, and kindreds, and 
 4C peoples, and tongues, flood before the 
 " throne, and before the Lamb, clothed 
 " with white robes, and palms in their 
 44 hands" Rev. vii. 9. 1 became fully per- 
 fuaded that the number of the finally faved 
 would equal, if not exceed the number of 
 the loir. And I was lb forcibly imprelTed 
 with this new and very joyful diicovery, that 
 I not only converfed in that {train privately, 
 but boldly preached it in the congregation, 
 which generally confifted of nearly a thoufand 
 perfons upon Sundays. Some of the people to 
 whom I had mentioned fomething refpecting 
 the fentiment, thought that 1 was going at 
 once to declare myfelf in favour of the gene- 
 ral Restoration. But that was as yet far 
 from being the cafe; though fome of the argu- 
 ments which 1 had glanced upon in that book, 
 the Everlajiing Go/pel, would frequently pre- 
 fent themfelves to my mind infuch a forcible 
 manner that I could fcarcely withftand their 
 
 evidence. 
 
 In the month of September I left South 
 Carolina, on a vifit to my friends in New 
 England, intending howevor to return to 
 my people again ; but to prevent their being 
 left deftitute, I procured the Rev. Mr. Bots- 
 ford to come and fupply them, upon this 
 condition, that whenever I fhould return, he 
 
 fhould
 
 PREFACE. xv 
 
 fhould refign the congregation to me again, if 
 I required it. But he has remained the con- 
 front Pallor ever ilnce. I then travelled (lowly 
 through the continent, preaching to the peo- 
 ple, and converging with my friends, to whom, 
 fometimes in private I propofed fome of the 
 arguments in favour of the general Resto- 
 ration, which I had read in the Everla/l/'ng 
 Go/pel, on purpofe to fee what anfwers they 
 could give ; and this I did efpecially to able 
 miniflers; but to my furprife often found 
 them quite at a (land, not knowing what to 
 fay. And fome were almofi; overpowered, 
 with even the weak manner in which I was 
 capable of holding forth the arguments in fa- 
 vour of the Restoration. And oftentimes 
 the anfwers that fome of the greateir men 
 gave, were fuch as tended to increafe my 
 doubts refpecYing cnd/efs mlfery, rather than 
 to remove them. I remember once, that I 
 aiked the Rev. Mr. Manning, Prefidentof 
 Rhode Island College, and who was at 
 that time one of my dearefl friends, what was 
 the flrongefl argument that he could ufe in 
 favour of the doctrine of endlefs mifery ? He 
 anfwered, That it was the nature of God, to 
 lay the greateft pofrible reitraint upon fin, and 
 therefore he had threatened it with endlefs 
 punijhment, as the higheit reitraint he could 
 pofTibly lay upon it. This argument is an- 
 fwered in the third Dialopne. Thus after 
 
 o 
 
 much feeking I could find no fatisfaction in 
 the matter; but full my doubts increafed. 
 Notwith (landing, I with flood the doctrine of 
 
 b 2 the 

 
 xv i PREFACE. 
 
 the Restoration with all my might, and 
 fometimes preached publicly again ft it with 
 all the force I could mufrer. Yet there was 
 fomething in its favour that gained gradually 
 upon my mind, and fometimes brought me to 
 be almoft willing to embrace it. I plainly law 
 that it would reconcile almoft, if not quite, all 
 the difficulties of other fyftems ; and I thought 
 if I mould ever receive it, I lhould be able to 
 preach much eafier, and more freely than 
 ever, and with far greater fatisfactlon, which 
 by experience, I have fmce found to be true. 
 The ideas were fometimes fo tranfporting to 
 me, even while I profeJTed to oppofethe ien- 
 timent, that I have been conftrained to fet 
 them forth in the moll: fublime manner that I 
 was able ; and fometimes fo as actually to 
 brine them who heard me converfe upon the 
 fubject to believe and rejoice m-the univer- 
 sal Restoration, while I thought myfelf 
 an oppofer of it, and only propofed the argu- 
 ments in its favour to fee what effect they 
 would have on fuch who never heard them 
 before. And I was often carried away before 
 I was aware, even while I intended only to 
 let my friends hear what might be faid. I 
 remember once, while I was at my father's 
 table in the year 1780, that I mentioned the 
 doctrine of the Restoration, and finding 
 that none in company had ever lo much as 
 heard of fuch a fcheme, I began to hold it 
 forth, produced many arguments in its favour, 
 brought up many objections, anfwered them 
 in fuch a manner as aftonifhed all prefent, and 
 
 I was
 
 PREFACE. xvii 
 
 I was amazed at myfelf, I fpoke with fo much 
 eafe and readinefs as I had hardly ever experi- 
 enced before on any occafion. Nay, I was To 
 much animated with the iubject that I laid, 
 That I did not doubt but that in fixty years 
 time, that very doctrine would univerfally be 
 preached, an 1 generally embraced in that 
 very country, and would certainly prevail 
 over ail oppofition 
 
 This dilcourfe made a greater impreflion 
 upon the minds of thole who heard it, and 
 upon my own alio, than I intended ; and 
 though I afterwards ufed the belt arguments I 
 could in favour of the common opinion, yet I 
 found them inefficient wholly to remove the 
 effects of what I had before laid. 
 
 After fpending about twelve months in the 
 moft delightful manner, conftantly journey- 
 ing and preaching with great fucceis, to vail 
 multitudes of people in my native country, I 
 fet off with intention to return towards South 
 Carolina. On the way I tarried fomc time 
 atthehoufe of the Rev. Mr. Samuel Waldo, 
 in Pawling* s Precinff, State of New V 
 whofe kind and friendly behaviour towards 
 me I remember with pleafure, and mention 
 with gratitude. I had a great deal of very 
 agreeable conversation with him upon the 
 matter, and he did not feem to oppofe the 
 ideas hardly at all ; but only gently cautioned 
 me againlt receiving any thing erroneous. 
 He is a man of a moft excellent fpirit, and 
 his family was upon the whole the moft de- 
 lightful, agreeable, and happy family that I 
 
 ever
 
 xviii PREFACE. 
 
 ever knew. While I was at his houfe one of 
 his children, then about twenty years of age, 
 ieemed fully convinced of the truth of the 
 doc>rine, byliftening to our converfation, and 
 was filled with great joy at the idea. Several 
 religious men who were on a journey, lodged 
 at the houfe while I was there, got a hint of 
 the matter, and wimed to hear all that I could 
 fay in defence of it ; I accordingly gave them 
 fome of the principal arguments in its favour, 
 and obviated fome of the moft capital objec- 
 tions that could be brought againft it ; and I 
 afterwards overheard them wifhing that they 
 had not been fo curious as to have enquired fo 
 far into the fubjeft, for they could not refill: 
 the arguments, although they feemed refolved 
 to treat the fentiment as an error. 
 
 In this itate of mind, half a convert to the 
 doarine of the Restoration, I arrived in 
 the city of Philadelphia, on the 7th of 
 O&ober, 1 780. I intended to have left the 
 city in a few days, and to have gone on to- 
 wards South Carolina, but the Baptift 
 church being delcitute of a minifter, they in- 
 vited me to ftop and preach with them, to 
 which I was at length perfuaded, and for 
 fome time I was much followed, and there 
 were great additions to the church. The 
 congregations increafed in fuch a manner, 
 efpecially on Sunday-evenings, that our place 
 of worfhip, though large, would by no means 
 contain them ; at length leave was alked by 
 fome of my friends for me to preach in the 
 church of St. Paul, in that city, which was 
 
 granted. 
 
 o
 
 PREFACE. xix 
 
 granted. This was one of the largeft houfes 
 of worfhip in Philadelphia, and equal in 
 bignefs to moil of the churches in London. 
 I think I preached there about eighteen fer- 
 mons, and generally to verycrowded audiences, 
 frequently more than could poffibly get into 
 the houfe ; moil: of the clergy, of every de- 
 nomination in the city, heard me there, and 
 many thoulands of different people. I am in- 
 clined to think, that I never preached to fo 
 many before nor fince as I did fometimes in 
 that houfe, and with almoft- univerfal appro- 
 bation. But now the time of my trouble and 
 caftin? down came on, and thus it was. 
 
 Soon after I arrived in the city I had enquired 
 of fome friend for T'Jbe Everlafting Gc/pel, which 
 I could not light of for fome time, but they 
 lent me Mr. Stonehoufes bock upon the Refu- 
 tation of ail Things^ which I had never ftea 
 nor heard of before; this very learned work I 
 read with great care, and his reafoning, argu- 
 ments, and fcriptu re -proofs feemed to me en- 
 tirely fatisfaclory. 
 
 The friends who procured me the works 
 of Mr. St one houfe, were concerned at my 
 having an inclination to read any thing upon 
 fuch a fubject ; neverthelefs, though there 
 were feveral of them with whom I converted 
 pretty freely upon the matter, and who knew 
 of my reading Mr. Stoi /e 9 s works, yet they 
 behaved in lo friendly a manner towards me, 
 that they never mentioned a word of it to 
 any, until by other means it come to be 
 known and talked of. 
 
 In
 
 xx PREFACE. 
 
 In the houfe where I lodged, when I firir. 
 came to the city I had, in the freedom of con- 
 verfation, and with fome appearance of joy, 
 expreffed myfelf in general terms upon the 
 iubject, but always in the exact words of 
 Scripture, or in iuch a manner as this, viz. 
 That i could not help hoping that God would 
 finally bring every k?iee to bow, and every tongue 
 to fwear : and that at the name of Jejus every 
 knee Jhould bow\ of things in heaven, and things 
 in earth ; and things under the earth ; and 
 that every tongue mould confefs Jesus Christ 
 to be Lord to the glory of God the Father. 
 And that I hoped, that in the difpenfation of 
 the fiilnejs of times, he might gather together 
 in one all things' in Christ, both which are 
 in heaven, and which are on earth, Szc. 
 
 Such paffages as thefe I mentioned in 
 this manner, hoping that they would be 
 fulfilled. The people of the houfe feerned 
 farprifed, and afked me if I believed fo : I 
 anfwered, " That fometimes I could not help 
 hoping that it might be fo." I could hardly 
 have imagined among friends, that any dan- 
 ger could have ariferi from my expreffing a 
 hope that the Scriptures were true. 
 
 However thefe falfe friends told a minifter, 
 whom for a number of years I had eiteemed 
 as my belt and moft intimate friend % that I 
 was turned heretic, and believed the doctrine 
 of the Universal Restoration, and de- 
 fired him to" convince me. Some time after 
 he met with me in the ftreet, and in a very 
 abrupt manner told me, that he had wanted 
 
 to
 
 PREFACE. xxi 
 
 to fee me for fome time, that he might give 
 me a piece of his mind ; that he had been in- 
 formed by fuch a perfon, that I was inclined 
 to the doctrine of the Universal Restora- 
 tion, and then, inftead of u fin g any argu- 
 ment to convince me, or taking any method 
 for my recovery, added this laconic fpeech, 
 " If you embrace this fentiment, I mail no 
 " longer own you for a brother." And he 
 has hitherto been as good as his word, having 
 never written nor fpoken to me from that day 
 to this ; and when I have fince offered to 
 make hands with him, he has refufed ; and 
 yet he was one whom I efteemed above 
 any other on earth, as a hearty, iincere, long 
 tried, and faithful friend. If my intimate 
 friend treated me in fuch a manner, what had 
 I not to expect from my open and avowed 
 enemies ? 
 
 I now forefaw the itorm, and I determined 
 to prepare for it, not by denying what I had 
 laid, but by examining and determining for 
 rnyfelf, whether the fentiment was according 
 to Scripture or not. If I found that it was 
 not, I was determined to retract, but if it was, 
 to hold it fail, let the confequences be what 
 they might. I had now no time to lofe, I 
 expected in a mort time to be called to an ac- 
 count, and examined refpecting this doctrine, 
 and obliged either to defend or deny it ; I was 
 already too well perfuaded that it was true, to 
 do the latter without heiitation, and yet not 
 iufficientlv for the former. For this purpofe, 
 i mut my felf up chiefly in my chamber, read 
 
 d the
 
 xxii PREFACE. 
 
 the Scriptures, and prayed to God to lead me 
 into all truth, and not fuffer me to embrace 
 any error; and 1 think that with an upright 
 mind, I laid myfelf open to believe whatever 
 the Lord had revealed. It would be too lono- 
 to tell all the teachings I had on this head^ 
 let it fuffice, in lhort, to fay, That I became fo 
 wellperfuadedof the truth of the Universal 
 Restoration, that I was determined never 
 to deny it, let it coll me ever fo much, 
 though all my numerous friends mould for- 
 fake me, as I expected they would, and 
 though I mould be driven from men, and 
 obliged to dwell in caves or dens of the earth, 
 and feed on wild roots and vegetables, and 
 fuffer the lofs of all things, friends, wealth, 
 fame, health, chara&er, and even life itfelf. 
 The truth appeared to me more valuable than 
 all things, and as I had found it, I was de- 
 termined- never to part with it, let what 
 would be offered in exchange. 
 
 I had now formed my refqlution, and was 
 determined how to aft when the trial came. 
 Hitherto I had faid nothing about the Resto- 
 ration in public, and but little in private ; 
 but I preached up the death of (Thrift, and 
 ialvation for mankind through him, without 
 reitntfion. This free manner of preaching 
 gave offence to fome, who came to hear me 
 no more. On the evening of the 2 2d of 
 January 1781, a number of the members of 
 the church, who had heard that I held the 
 doclnne of the Restoration, met me at a 
 rnend s houfe, to afkmethe quefrion, Whether 
 
 I did
 
 PREFACE. xxiii 
 
 I did or not? I acknowledged that I did, 
 but did not wifh to trouble any body with my 
 fentiments. They delired me neither to 
 preach them in public, nor toconverfe of them 
 in private. I told them, That if they would 
 prevent people from afking me, I would lay- 
 nothing upon the matter ; but if people afked 
 me concerning my fentiments, I could not 
 deny them, and if they wifhed to know the 
 reaibns, I mud: inform them. And thus the 
 matter was to reft ; but forae that were pre- 
 ient, wimed to know the foundation of my 
 fentiments, others oppofed it, not wifhing to 
 hear any thing in its favour. At length it 
 was agreed that I might read the paflages of 
 Scripture upon which I judged the doctrine 
 of the Restoration to be founded, butmuft 
 not add a lingle word of explanation on my 
 part, and on # their parts they were not to aik 
 any queftions, or make the lead: oppoiition, 
 for if they did, I infilled upon the liberty of 
 defending. 
 
 Accordingly I took the Bible, and read 
 many paffages in the Old and New Tefta- 
 ments, which I judged to contain the doc- 
 trine ; and the very reading of them con- 
 vinced feveral of the company of the truth of 
 the Restoration. There was nothing far- 
 ther took place at that time : we parted with a 
 mutual agreement; I was not to preach it in 
 the pulpit, nor to introduce it in converfa- 
 tion, but I would not be obliged to deny it, 
 when aiked, nor to refufe to vindicate it, if 
 oppofed : and on their parts they were not to 
 
 d 2 fpeak
 
 xxiv PREFACE. 
 
 fpeak of it to my prejudice, but to endeavour 
 as much as poffible, to keep the matter clofe, 
 and fo we parted. But notwithstanding all 
 the pains that could be taken, the matter got 
 abroad, and feveral came to difcourfe with me 
 on my principles, to whom I gave fuch rea- 
 fons as I was able for what I believed. A 
 little after this time, I met with another copy 
 of the Everlafiing Go/pel, which I then read 
 through with attention for the firft time, and 
 found much fatisfaclion ; the arguments and 
 Scripture proofs therein contained, feemed to 
 me i afficient to convince all that would read 
 with candour and attention. 
 
 I frill continued to act only on the defen- 
 sive, not preaching upon the fubjecu, nor go- 
 ing about to private houfes to make interefr. in 
 my favour ; but if any came to me and wiftied 
 me to difcourfe upon it, I would not re- 
 fufe ; and thus a number were convinced of 
 its truth, while others violently oppofed it. 
 And thus matters continued until the latter 
 end of March. Having heard that the Ger- 
 man Baptifts in Gennantown, about eight 
 miles from Philadelphia held the doctrine of 
 the Restoration, I had appointed to fpend 
 the firfr Sunday in April with them ; and this 
 engagement had been made fometime. Juft 
 as I was ready to go out of the city on Satur- 
 day, I found that fome of the members of the 
 Church had privately fent into the country, 
 and collected a number of the ableft miniflers, 
 who were arrived in the city on purpofe to 
 debate with me, and to confute me publicly. 
 
 I gave
 
 PREFACE. xxv 
 
 I gave them the liberty of my pulpit as they* 
 pleafed for the next day, and went out of the 
 city to goto Germantown; and took that oppor- 
 tunity to go and vilit that ancient, venerable, 
 and excellent man, Dr. George De Benne- 
 ville, who received me in the moil: kind, 
 open, and friendly manner; and his conver- 
 sation was moft highly edifying to me. Af- 
 terwards I went to Germantown, and lodged 
 there all night, ready to preach the next day. 
 As foon as my enemies in Philadelphia found 
 that I was gone out of the city, they fpread 
 a report that I had fled to avoid an interview 
 with thefe minifters, who had come on pur- 
 pofe to convince me. Nothing could have 
 been more falfe, than fuch a report, for I 
 had been engaged to go to Germantown^ 
 on that day, for feveral weeks beforehand : I 
 knew nothing: of thefe Minifters beins: fent 
 for until they came - to town ; and I had no 
 fear but I mould be able, by God's affiftance, 
 to defend the caufe before them ; and befides, 
 I had appointed to return on Monday, and 
 did return accordingly. The whole Church 
 met, both my friends and my oppofers, and 
 thefe Minifters met with them. I was called 
 to attend a funeral at the time, and was at the 
 houfe of mourning, when a melTenger was 
 fent in hafte, to deiire my immediate attend- 
 ance at the meeting without any delay. I 
 found that thole who were my enemies in the 
 afTembly, had been greatly vaunting over my 
 friends, becaufe I was not prefent. They 
 faid I had abfeonded merely to avoid a debate, 
 
 in
 
 xxvi PREFACE. 
 
 in which I was fure to be confuted, as here 
 was an opportunity that might never prefent 
 itfelf again ; and feven wife, able, and learned 
 Minifters had aiTembled on purpofe to difpute 
 with me, but that I had gone, and left my ad- 
 herents in the lurch, from a confcioufnefs that 
 I was not able to defend my caule ; with 
 abundance more to the fame purpofe. My 
 friends, on the other hand, told them, That I 
 was afraid of nothing but fin, and that they 
 doubted not of my being able and willing to 
 difpute with any one of the gentlemen, or all 
 of them, one by one, if they chofe it. O, no ; 
 they replied, they knew better than that, I 
 was °;one out of the way on purpoie, where 
 I could not be found. My friends told them, 
 That if there was a vote pail in the affembly 
 that I mould difpute with any one, they 
 would engage that I would be among them 
 in a few minutes. It was accordingly una- 
 mmoufiy voted, that I mould difpute with 
 the Rev. M?\ Boggs, upon my fentiments, in 
 the preience of thefe Minifters, and of the 
 whole affembly. But when in a few minutes 
 J came in, and took my place, what different 
 countenances appeared in the congregation ? 
 All my friends were highly pleafed, and the 
 others were as much confounded and diiap- 
 pointed, at feeing me come in fo chearfnlly 
 and quickly, after they had made themfelves 
 fo lure, that I would not come. But lurely, 
 I might have been looked upon with pity ; 
 alone toanfwer for myfelf, no one to fupport 
 me ; while my anta^onifts were {even of the 
 
 ablcil
 
 PREFACE. xxvii 
 
 ableft Minifters that could be obtained. I 
 felt, however, that inward compofure, from 
 a confcioufnefs of having acted uprightly and 
 imcerely in the whole affair, that even caufed 
 my countenance to appear eafy and chearful. 
 
 The vote was then publicly read, and I 
 flood up, and declared my readinefs to comply 
 with what was required. The worthv gen- 
 tleman who was chofen to difpute with me, 
 then rofe up, and faid thefe words, " I am 
 " not prepared to difpute with Mr. IVin- 
 " chefler, I have heard that he fays, That 
 " it would take fix weeks to canvafs all the 
 " arguments fairly on both fides ; and I fup- 
 44 pole he has been ftudyingupon the fubjecr. 
 " for a week or more, and I have not ftudied 
 " it at all; and therefore I muft beg to be. 
 " excufed." 
 
 When I found that he, and all the reft 
 wholly declined difputing with me, I begged 
 liberty to fpeak for two hours upon my ienti- 
 ments, and lay them fairly open, and the 
 ground upon which 1 maintained them. But 
 this was denied me ; I then defired them to 
 give me one hour for this purpofe; but this 
 was alio refufed. One of the Minifters grot 
 up, and faid, That their bufinefs was not to 
 debate with me, but to aik me, whether I be- 
 lieved the RESTORATioNof bad men and an- 
 gels, finally to a ftate of holinefs and happi- 
 nefs, &c. 
 
 But if they did not come to difpute with 
 me, why was the vote paffed by their party, 
 as well as "by my friends, that I mould dif- 
 pute
 
 xxvm 
 
 FREFACE. 
 
 mite with them r This fpeaks for itfelf. The 
 minifters iniiited upon putting the queftion to 
 me Do you believe the dotti'ine of the uni- 
 versal Restoration ? My friends object- 
 ed to my anfwering the quefhon, unleis 1 
 mio-ht be allowed to vindicate my fentiments. 
 But I laid, That I did not fear any uie that 
 could be made of my words; that 1 had al- 
 ways freely con'feffed what my thoughts 
 were, when aiked; and therefore I told them, 
 that 1 did heartily believe the general Re- 
 storation, and was willing to defend it. The 
 o-entieman that was chofen to diipute with 
 me, then aiked me, whether I thought it 
 ftran^e, confideringmy change of fentiments, 
 that there fhould be fuch a noife and uproar 
 made upon the occafion? &c. I told him, That 
 I did not think it ftrange at all ; and gave him 
 a little hiftory of the affair, and how the mat- 
 ter came abroad, through the treachery of 
 iome whom I had efteemed as my friends ; 
 that when I mentioned it to them I was not 
 fully periunded of it myfelf, and perhaps 
 never might have been, if I had not been op- 
 pofed and threatened ; that I never had in- 
 tended to trouble the people with my len- 
 timents, but was willing to live and die with 
 them, if thev could bear with me; but that 
 I could not ufe io much deceit, as to deny 
 what I believed, when aiked by any one ; 
 that I never had yet done io, and by the grace 
 of God never would, let the coniequences be 
 what thev might. What I faid was m the 
 preience of all my accufers, and none of tnerrj 
 r * could
 
 PREFACE. xxix 
 
 could contradict me, nor had aught to lay to 
 my charge, except in thin matter of the Gof- 
 pel of my Saviour. My dilcourfe took fuch 
 an effect upon him, that he then publicly de- 
 clared, that my behaviour in the whole affair 
 had been as became a ma?i and a chrijiian y 
 and that no one could acufe me of any im- 
 proper conduct. I flood fometime, and as 
 none appeared to have any thing farther to 
 fay to me, I took my leave, and went out. 
 He accompanied me to the door, and told me 
 that he would write to me upon the fubject; 
 but whatever was the reafon, he never did, 
 nor have we fpoken together lince. 
 
 The Minifters then advifed the people to 
 get another Minifter ; but mv friends being: 
 numerous, infilled it fhould be fairly deter- 
 mined by the fubfcribersat large ; but this the 
 other party would not agree to. Several very 
 fair offers were made by my friends to them, 
 but they refufed them all; and finally, by 
 force they kept us out of the houfe, and de- 
 prived us of our part of the property, which 
 was at lafr. confirmed to them by law, though 
 I think unjuftly, as we were the majority at 
 firft. ; but they took uncommon pains in car- 
 rying about a protefi againft me, to every 
 member of the church, both in the city and 
 in the country, and threatening all with ex- 
 communication who would not fign it ; by 
 which fome were intimidated, and by thefe 
 and other means they ftrengthened their 
 party. But on the other hand, I took no 
 pains, either to' profelyte people to believe 
 
 mv
 
 xxx PREFACE. 
 
 my fentiments or to make my party ftrong. 
 But I believe near an hundred of the mem- 
 bers furrered themfelves to be excommuni- 
 cated rather than to fign the protejl againfl 
 me, and the doctrine that I preached. When 
 we were deprived of our houfe of worfhipj 
 the trujiecs of the Univerfity gave us the li- 
 berty of their hall, where we quietly wor- 
 fhipped God for about four years, until we 
 purchafed a place for ourfelves. But to re- 
 turn. After this meeting of the Minifters, the 
 whole afhur was open, and I found myfelf 
 obliged to vindicate the doctrine which they 
 had condemned unheard, not only in private, 
 but in the pulpit. Accordingly, on the 22d 
 day of April, I preached a fermon on Gen. hi. 
 15. in which I openly afferted the doctrine of 
 the Final and Universal Restoration 
 of all fallen intelligences. This was publifhed 
 by particular deiire, with a lift of the plaineil 
 Scripture paflages in favour of the doctrine; 
 and a number of the mod: common and prin- 
 cipal objections, 'fairly itated, and aniwered. 
 This was my firft appearance in the world as 
 a profe writer, which was what I never ex- 
 pected to be, and probably fhouid never have 
 been but for this occafion ; ftiil lefs a writer 
 of controverty, to which I had naturally a 
 great aver lion. 
 
 After 1 had preached this fermon, I had 
 the Chevalier Rom fey' 's Philofophical Principles 
 of Natural and Revealed Re/igio?i put into my 
 hands ; I read the lame with great pleafure 
 and advantage, and I muft acknowledge it to 
 
 be
 
 PREFACE. xxxi 
 
 be a work of great merit, and I have reafon 
 to blefs God that ever I had opportunity of 
 reading it. I can heartily recommend it, as 
 one of the bell: works in our language ; and 
 1 muil fay, that in molt things I fully agree 
 with that verv intelligent author. On the 
 fourth day of January 1782, I preached the 
 fermon called, The Outcajh Comforted ; from 
 Ifaiah lxvi. 5. to my friends who had been 
 call: out, and excommunicated, for believing 
 this glorious doctrine. This was foon after 
 printed, and the next year it was republiihed 
 in London, by the Rev. Mr. Richard Clark, 
 and was the firft of my works ever printed 
 here. 
 
 I have thus given a brief plain and fimple 
 account of the means that have brought me 
 to think and write in the manner that 1 have 
 done, and which account may be coniidered 
 as an hiltorical Iketch of nearly four years of 
 my life. 
 
 I have every year fince printed and pub- 
 lished fomething, which I judged might be 
 ufeful to my fellow-creatures ; but as my 
 works are in the hands of moll: of my friends, 
 it is not necelTary to give a particular account 
 of any of them here, except this book of Di- 
 alogues on the Universal Restora- 
 tion. I have had many difccurfes with va- 
 rious perfons upon this iubject, and many ob- 
 jections have been propoled to me, which I 
 have endeavoured to anlwcr ; and I can truly 
 fay, that thefe difcourfes, their quellions, 
 and my anfwers, their objections, and my fo- 
 
 e 2 nations
 
 xxxii PREFACE. 
 
 lutions, form the bulk of thefe Dialogues. I 
 have endeavoured to give all the pofiible force 
 to their objections, and if any of them are 
 weak, J can affure the Public, that I have not 
 made them fo (as fome haveinfinuated) mere- 
 ly that I might be able to anfwer them, but 
 the weakefl of them have been propofed to 
 me, and I have fairly let down the moft 
 powerful that I ever heard, generally in the 
 very words in which they were addrefled to me, 
 whether in converfation, or by letter ; and I 
 am willing if ftronger objections can be made, 
 to put them in the place of thofe which I 
 have fet down, or add them to the number ; 
 and I have in this new edition added a few*, 
 which I have heard fince the work was firft 
 publifhed, and efpecially one which was fent 
 me by a venerable Miniiter, from America, 
 and which I have largely anfwered. 
 
 I have the fatisfaction of knowing not only 
 that thefe Dialogues have been well received, 
 but that they have been the means of bring- 
 ing many perforis to the belief of the truth of 
 the Universal Restoration, and have 
 ftrengthened and confirmed others, as will 
 plainly appear from the following extra&s of 
 letters, which I have received from feveral 
 Minifters in different parts of the kingdom, 
 fince their publication. 
 
 " IVifokh, OficlcrzS, 1788, 
 "DjjarSir, 
 
 " I AM pcrfuaded your knowledge of the world 
 and its inhabitants, hath long iince taught you to be fami- 
 liar
 
 PREFACE. xxViii 
 
 liar with the addrefles of perfons unknown to you ; and I 
 have formed that opinion of you, that your candour will ad- 
 mit, and your generous mind rejoice to hear, that a pcrfon, 
 though unknown to you, is convinced that God hath gra- 
 cious defigns towards univerfal man. I am that perfon, Sir. 
 For fome time part I have entertained douhts with refpect 
 to the eternity of bell torments. My doubts principally arofe 
 from the consideration of the vaft di (proportion between 
 momentary crimes, committed in tbisjhort life, and the fuffering 
 infinitude of punifhment: yet many difficulties lay in my 
 way that 1 did not know how to remove, and I continued 
 thus embarrafled, until a hhort time iince 1 had the happinefs 
 to meet with your Dialogues on the Universal Re- 
 storation, which, I thank God, have helped me much. 
 My ardent prayer is, that the truth may fpread, that die 
 word of the Lord may run and be glorified. 
 
 " My good friend, Mr. F •, ihewed me your letter to 
 
 him, bv which I fee your readinefs to lerve thecaufe of our 
 great Head, Chrift Jefus, and your willingnefs to vhlt the 
 country, provided the way is open. Now, Sir, I can only 
 fay, That my houfe, and my heart, and my pulpit will- he 
 all open to receive you, provided you will vifit us in this 
 part of the world. 
 
 " I remain, with the utmoh: refpect, 
 Dear Sir, 
 Your fmcere friend, 
 
 Henry Poole." 
 
 €l Dear Sir, 
 
 " THOUGH perfonally unkewn, have taken 
 the liberty of addreffing you with a few lines. I was lately 
 in London, and called to fee you ; but was told vou were 
 out of town. Have for fome time had the plealure of read- 
 ing your Dialogues, much to my fatisfadiion. 
 
 " The fubjecT. of Universal Restitution has for 
 many years engaged my thoughts at times, and often ap- 
 peared in an amiable light to my mind. It is a fubjedr. that 
 redounds to the everlafting honour of God, and the everlaft- 
 ing felicity of the rational creature.whc,when delivered from 
 inifery, fhall be fully fenfible of the obligations due to the 
 
 Deliverer,
 
 xxxiv PREFACE. 
 
 Deliverer* and confequently, ihall naturally be engaged In 
 the great and delightful work of prailing and honouring 
 both the Author and Accomplifher of the great falvation. 
 
 " My rcfidence is at Lyndhwj}, in the New ForcJi y 
 Hants, where I am pallor over a little church of General 
 Baptifts, of which denomination I am informed you are; 
 but be that as it may, it is no fmall pleafure to me to find 
 men, of whatever denomination, vindicate the goodnefs of 
 God, in the manner it is done by the doctrine of Univer- 
 sal Restoration. 
 
 Should inclination or leifure ever favour your coming 
 this way, I know not who I fhall be more happy to fee and 
 enjoy. Permit me to fubfcribe myfelf, 
 Your affectionate brother, in the Gofpel of univerfal love, 
 
 " Adam Aldrip.ge,'* 
 lLyndhurfty December 4, 1 7 89. 
 
 ~" mniiim td ii n ' 
 
 «« Terk, March 6, 179c*, 
 f* Rev. and dear Sir, 
 
 " I HOPE you will excufe the freedom I have 
 taken in witing to you. 
 
 " I have for feveral years embraced your fentiments, and 
 have often flood up in defence of them 
 
 " 1 have frequently met with learned and candid men, 
 who have given me much fatisfaction in this important fub- 
 jecX When your Dialogues were published, I procured 
 and read them with the greateft: avidity. 1 found the fub- 
 je£t handled much to my mind. The ftrongeft objections 
 raifed in all their weight and importance, and anfwered 
 clearly and candidly. I read the book, over and over, with 
 frefh pleafure and fat'u faction. I ftudied the arguments, 
 trcafured them up in my memory, and determined to be- 
 come a defender of this part of truth. My heart burnt 
 in love to God and mankind I found exalted views of 
 God, raifed exalted (trains of gratitude and praife. It was 
 one of the ftrongeft and mod attracting views that ever 
 I met with fince I knew the Saviour's love. I foon entered 
 the held, and was obliged to prove my armour againft the 
 ftrongeft objections, backed with prejudices almoft of an in- 
 vincible nature. When I. was hard put to it, I had recourse 
 
 *9
 
 PREFACE. xxx* 
 
 to your Magazine, and from thence brought forth new 
 pieces of artillery. You will eafily fuppofe I had many 
 trials from perfons of different difpofitions. By perfuading 
 feveral of my acquaintance, Minifters of the Gofpel, to read 
 over your book, I became an inftrument of winning them 
 over to the truth. 
 
 " One of my brethren in the miniftry protefled much 
 againft our notions, and declared he would never believe 
 them. Knowing him to be a fen fible man, and one who 
 might be wrought upon by the force of truth properly 
 ftated, I ufed feveral arguments to perfuadehim to read the 
 book. At length he con fen ted, and faid, that he would 
 do it to oblige me, but was determined not to believe it. 
 1 told him, it would fatisfy me for him to give it a candid 
 reading. 
 
 v When we met again, I began to enquire what he thought 
 of the book. He paufed a little, and then freely acknow- 
 ledged the effect that it had had upon him — He frankly de- 
 clared that his refolution was juft the fame, as though he 
 had refolved to look up to the Heavens when the fun thone 
 at noon, and not to believe that it fhone. I have fecretly en- 
 gaged feveral, and find when they are fenfible, candid men, 
 they fall in with your fentiments at once. 
 
 " I am acquainted with about half a fcore Minifters, who 
 firmly believe and heartily embrace the doctrine ; befides 
 many private chriftians of different denominations. Moll 
 of us Minifters, who fall in with your fentiments, are afraid 
 of confeffing them publickly, for this reafon, our peopic 
 would thruft us out of the fynagogues, and we and our fa- 
 milies might fuffer thereby. For my own part, I am de- 
 termined to (rand by this truth, whether I can continue my 
 place among the people where I am or not. Rather than 
 give up this (through grace) I would give up life. 
 
 " I have fo much zeal in my heart for the confirmation 
 and eftablifhment of this truth, that I would, were it in mv 
 power, gladly profelyte all men to embrace and enjoy ths 
 benefit of it. 
 
 " I hope you willmufter up all your refolution, and ftand 
 forth boldly again in vindication of the caufe of truth, and 
 the moll: glorious and raoft neglected part of that truth that 
 all men ought to embrace. I fear left the enemy (hall caufo 
 a fhout of triumph if you refufe again to engage, and do not 
 come forth to the help of the Lord againft the mighty. 
 Pleafe to inform me if you want any help where you are ; 
 
 1 have-
 
 xxxvi PREFACE. 
 
 1 have fome little fortune, and would engage in promoting 
 the work of God, without being wholly dependent on any 
 people. 
 
 " Dire£t to J. P. at Mr. John Browns Bookfeller, Pock- 
 llngton Yorkjhirt, 
 
 ^ Sincerely praying for the fuccefs of your labours, and 
 your welfare of body and mind, 
 
 " I am in truth, your afFedlionate friend, 
 
 And fervant in Christ Jesus." 
 
 / 
 
 MSsaEBSffiaa*"- 
 
 Ci Jyle/bury, September, lid 1790. 
 " Rev. and dear Sir, 
 
 " AN anxious defire of a more intimate acquaint- 
 ance with you induces me to take this liberty of writing to 
 you, hoping you will excufe my freedom ; undoubtedly it 
 will appear ftrange, that one you never faw nor heard of, 
 ihould take fuch liberty. But as a foe to flattery, I juft 
 give you this fhort account of my fir ft knowledge of you ; 
 which was only by the hearing of the ear. 
 
 " Something more than a year ago, I was told that there 
 was a preacher juft come to London* an American by birth, 
 who had undertaken to preach an Universal Restora- 
 tion of loft fouls. As it was new to me, I was much fur- 
 prifed at this ftrange account, and I thought and faid, 
 (though with fome degree of candour) that I looked upon 
 it to be fome one that could not dig, and was afiiamed to 
 beg, fo to procure a living he had written this book. Here 
 i rcfied for fome time, thinking that much hurt would be 
 clone thereby ; till the laft time [ faw Mr. Atkins, (who 
 I undeiftand is now in connection with you) he gave me 
 fome further account of you and your dodtrine. But I 
 could not underftand it from his account ; yet he perfifted 
 1 Ihould believe it, if 1 was to read your Dialogues. I told 
 him I would give them a fair reading, if I could fee them. 
 Still 1 entertained the fame ftrange idea as before. The 
 next account I had was from a young man of ' Berkhampftcad y 
 who came to fee me, and in our difcourfe, I faid, f * Same 
 *' of your people have imbibed a new doctrine, I hear." He 
 faid, " Yes, and I verily believe it a truth." I was now 
 more furprifed than before ; but he faid, if I was to fee it 
 he had no doubt but 1 fhould beljeve it alfo. " Well," 
 faid I " if I could fee the book I would lay prejudice afide, 
 
 and
 
 PREFACE. xxxvii 
 
 antl give it a fair reading, let it be what it may." He 
 very kindly told me, that as foon as he could get it home, 
 (fur he had lent it to a friend) he would fend it to me. I 
 thanked him, and promifed to read it impartially, knowing 
 that where party ipirk reigns, blindnefs takes place. 
 
 " According to promife, he lent the book ; and as I had 
 done before, 1 now laid the matter before the Lord, with 
 this petition, that he would not fuffer me to be mifled, or 
 wander out of the way, as I knew that he knew my defire 
 and intention. I was delivered from fear, and with can- 
 dour and confidence I began to read my new book, and to 
 my great aftoniihment, yet to my greater joy, 1 found what 
 I had many times wifhed for fecretly in my heart, namely, 
 the pofiibilitv of a releafe for thofe poor fufferers, and not 
 only fo, but likewife the certainty of it ; for as I read on, I 
 could not but fee, that it was the determination of Jehovah 
 to make ail men, as his creatures, happy in himfelf. Owith 
 what eyes did 1 now view the Deity, and what ideas did I 
 entertain of him to what I had ever done before ! (though I 
 was on the general plan) O how my foul was filled with love ! 
 what gratitude did I feel to that God, who I now faw fo loved 
 all his creatures as to give his only Son to die, with a pure 
 defign to glorify himfelf in the falvation of every foul ! I now 
 faw him a God of love indeed, but it is out of my power to 
 tell fully the happy effect it had, and has now upon my 
 mind ; but it is fomething like what I experienced, when 
 the Lord firft fet my foul at liberty ; as I was then fvval- 
 lowed up, as in the vifionof God. But the bignefs of this 
 fheet is not fufficient to tell you all I could wifh, but I trull 
 ] fhall fee you in perfon, as 1 fhould efteem it a privilege 
 indeed to hear you preach, and to converfe with you, and I 
 fully intended coming to London about lafr May, on pur- 
 pofe, but as I had already a large family which, through 
 the blefiing of God, I maintain with my labour ; finding 
 it likely to increafe, I could not well fpare time to come, 
 or I had been with you at that feafon, as I had nothing 
 elfe in my way to hinder. Mr. John HcLDtK, of 7ri?jg, 
 an acquaintance of mine, has lent me a few little tracts 
 of yours, which I am now reading with pleafure and profit, 
 and he has kindly offered himlelt to accompany me at 
 any time that I fhall appoint to -come and fee you, but the 
 lame difficulty is now in the way as before. If ever pro- 
 vidence mould open a way, 1 fhall gladly embrace the op- 
 
 f porcunity.
 
 xxxviii PREFACE. 
 
 portunity. Though I have no doubt of the truth of the doc- 
 trine of the Reftoration, as to rayfelf, I have never fpoke 
 of it in public as yet, not knowing whether that may be the 
 bed way to make this glorious falvation known - r but I 
 have fpoke to feveral of the people in private, thofe whom 
 I judged to have the bed: underftanding, and the moft can- 
 dour ; and moft of thefe feem to be glad at the news, and 
 my own wife in particular embraces it with all thankful- 
 nefs, and joins with me in love to you and yours. (Though 
 very ill at this time.) If it will not be attended with too much 
 trouble, pleafe to fend me your Dialogues, bound, by the 
 Aykjbury flage coach. I have given the coachman an 
 order to pay the expence. As I ftand like yourfelf (in this. 
 refpedt) unconnected with any party, (though I was with 
 Mr. Wesley's people twelve years,) I am now free, Itruft 
 from bigotry and prejudice, open to convi&ion, and willing 
 for inftrudtion. A few lines from you will be gratefully 
 acknowledged, and thankfully received, by youraffe&ionate, 
 tho' moft unworthy, may I fay, brother in Chrift ? 
 
 " Thomas Higgins." 
 
 P. S. " I pray God of his mercy to give you all the wif- 
 dom that you need, to make this great falvation more 
 fully known, as I believe he hath raifed you up for thispur- 
 pofe, and that a double portion of his Spirit may reft upon 
 you, and that your labours may be crowned with more 
 abundant fuccefs, till the Sun of Righteoufnefs is feen in his 
 full ftrength, and with all his ability to fave. 
 
 *' Direct to Thomas Hiogins. Aykfbwy, Bucks." 
 
 I take the liberty of publifhing thefe Let- 
 ters, with the names and places of abode of 
 the writers, as a kind of beginning: of that 
 general acquaintance, which I fhould wifh to 
 iee take place among all the friends of this 
 doctrine in thefe kingdoms. I know feveral 
 other Minifters in England, who believe and 
 preach the universal Restoration, and 
 1 trull their numbers will increafe. . In 
 
 America,
 
 PREFACE. xxxix 
 
 America, where I once ftood almofr. in 
 thefe views alone, (among thofe who fpeak 
 the Engliih tongue) there are now many who 
 teftify this Gofpel of the free univerfal grace 
 of God, and they have formed a connection of 
 focieties on this plan, who meet by their re- 
 prefentatives in convention yearly, at Phila- 
 delphia, and I could wifh a plan of the fame 
 nature might be adopted in this country. If 
 any thing that I have fpoken or written may 
 be of ule to my fellow creatures, and may 
 tend to promote the glory of God, and the 
 interefl: of the dear Redeemer in the world, I 
 fhall have the fatisfa&ion to reflect, that I 
 have not wholly lived in vain. 
 
 London. April, 2, 1792. 
 
 Contents
 
 Contents of the Dialogues, 
 
 DIALOGUE I. 
 
 . EJECTION. — Th^t the words everlafing, eter- 
 ~na!, &c. are applied to the puniihment of the 
 wicked ~ $ 
 
 Anfwer. — Thefe words are but feldom applied to die 
 mifery of the wicked ; being connected therewith 
 onlv twice in the Old Teftament, and but fix times in 
 the New ; and are full as often connected with things 4 
 and times that certainly have had, or will have an 
 end. as they are with the mifery of the wicked ; c 
 •which, cannot therefore be certainly inferred from 
 thofe words being applied to it. The word forever 
 from which the word evcrlafthig is derived, is fre- 
 quently ufed in a limited fenfe ; more than fifty paf- 
 fages of Scripture referred to where it is evidently 
 ufed in that manner 9 
 
 ObjecYion. — But the words for ever and ever, are ap- 
 plied to the mifery of the wicked ; three infbnces 
 of which are produced, which are all that can be 
 
 found, 
 
 Anfwer. — This a very ftrong phrafe, and would be 
 judged unanswerable, but for certain confiderations. 
 
 1 If the phrafe far ever and ever intends any period or 
 
 period-, longer than the word forever, then there 
 muft he a proportion, and coniequently both muft 
 be limited ' }Q 
 
 2 This phrafe as applied to future mifery cannot intend 
 
 endlefs duration, fince a time will come, when 
 death, pain, and for row (hall be no more 10 
 
 0. It is more than probable that the lake of fire, in 
 
 which 
 
 10
 
 CONTENTS. *•* 
 
 Tage. 
 
 which the wicked will be punifhed with the fecond 
 death, will be the earth uiflblved by the genual 
 conflagration ; and that the new earth will be form- 
 ed outof the fame mafs, and consequently the lake 
 
 of fire ihall at laft be no more 1 1 
 
 4. There will come a total ceffation of night 1 i 
 
 5] The fame words are ufed full as often, if not oftener, 
 for periods that mutt come to an end, as they are 
 
 for the ages of future mifery 1 1 
 
 6. Unlefs we allow this phrale, however ftrong, to 
 intend ages and periods, we mould fet the Scrip- 
 ture at variance with itfelf, neither would it be 
 pomble to reconcile feveral paffagesthat are men- 
 tioned x 3 
 
 Objeaion. —Forever when applied to things of this 
 life and world may end, but being applied to things 
 
 of another ftate muji mean endlefs. — 14 
 
 Anfwer.— The word forever applied to fpiritual things, 
 and circumltances of another ftate mud not be 
 
 always underflood to mean endlefs 14 
 
 Objection. — But does not the phrafe forever and ever, 
 
 in the New Teftament always intend endlefs £ 14 
 
 Anfwer. — It doth not. An undeniabfc pittance 
 brought in proof, to which feveral more might have 
 
 been added -• \$ 
 
 Objection. — But is not the Scripture chargeable with a 
 defign to miflead men in thefe words when applied 
 to future mifery, unlefs they intend endlefs duration ? 
 and does not the limiting thefe words accufe Chrift 
 of duplicity and deceit in his threatenings ? — 15 
 This anfwered, by fhewing that the Jews might 
 ' make the fame obje&ion againft the whole fyilein 
 of Chriftianity, which puts an end to the difpen- 
 fation which is called everlajling — — 1 5 
 The Hebrew word rendered everlajling, properly in- 
 tends a hidden duration, or period, but not end- 
 lefs l6 
 
 Objeaion. — The fame word everlafling or eternal is in 
 the very fame verfe applied both to the mifery of the 
 wicked and to the happinefs of the righteous 1 7. 
 
 Arif W er. — The very fame word is in other places p- . 
 plied to very different things, and whole natures and 
 
 durations are entirely diflimilar — 1 S 
 
 1 ne
 
 xlii CONTENTS. 
 
 The kingdom given by the Father to Chrift mall ^ 
 end, and fo alfo the kingdom given by Chrift to 
 his faints fhall end ; but this fhall notdiminifh the 
 glory of Chrift, nor endanger the happinefs of the 
 faints. Jf the kingdom of Chrift and his faints 
 ihall end, then certainly much more the king- 
 dom of Satan . . j . 
 
 Objection. — But upon the fuppofition that the doc- 
 trine of endlefs damnation was true, in what manner 
 might one expect it to be expreft in the Bible ? 2 1 
 
 Anfwer.— If it was true, there could-be no promifes, 
 intimations, or even diflant hints to the contrary. 
 And it is therefore fhewn to be falfe by a number of 
 pofitiye proofs. If there were not promifes and in- 2 1 
 timations of the General Rejlorat'wn jn the Scripture, 
 the doctrine of endlefs damnation might be then con- 
 cluded to be true, however dark ; but the endlefs hap- 
 p'inrfs of the righteous is fet forth in much ftronger 24 
 language, and with more abundant force of expref- 
 fion. As for inftanee, St. John, who never applies 
 the word everlajv.ng or eternal once in all his writ- 
 ings to the mifery of the wicked, ufes the word far 
 oftener in his Gofpel alone, as connected with the 25 
 happinefs of the righteous, than it is ufed in the 
 v/hole Bible to exprefs the mifery of the wicked. 
 And there are many ftrong and powerful exprefTions 
 made ufeof to exprefs the duration of happinefs that 
 
 are never applied to mifery 26 
 
 The endlefs happinefs of the righteous ftands upon 
 fueh foundations that can never be overthrown or 
 deftroyed ; fuch as their indiflbluble union with 27 
 the original fource of life and happinefs ; their be- 
 ing heirs of God, and joint-heirs with Chrift, and 28 
 the picmife that they fhall live becaufe he lives ; 
 
 and his life is truly endlefs 20 
 
 Objection.— That fmce the wicked have chofen evil 
 and perfevered in it through life, it is become a fixed 
 habit in them, from which it would feem as impof- 
 fibje to reclaim them, as to draw off the juft from 
 their attachment to God and goodnefs — 30 
 
 Anfwer. — This reaioning founded upon the old pafran 
 fyftem of good and evil being two eternal co-extft- 
 in£ principles — > OQ 
 
 All ^
 
 CONTENTS. xfiH 
 
 Page 
 All men are God's creatures, and therefore he will 
 not contend for ever, nor be alwavs wroth with 
 
 the fouls that he hath made 31 
 
 Satan's kingdom and all evil fhall be deftroyed, and 
 therefore endlefs mifery cannot have the fame per- 
 manent foundation as endlefs happinefs — o 2 
 Two things diametrically oppoiite to each other 
 
 cannot both exift together to all eternity 3? 
 
 Inferences drawn from the foregoing in favour of the 
 endlefs continuance of the life of the righteous, 
 and which prove that the ftate of fin and mifery 
 
 fhall end 04 
 
 Objection. — But does not the word all frequently in- 
 tend a part only^ - - ' or 
 
 Anhvered. — By giving certain never- failing rules, 
 whereby it may be known when the word all means 
 ftri&ly all, or the whole univerfally without any 
 exception ; confirmed by plain inftances out of St. 
 
 Paul's writings ~5 
 
 Objection. — That perhaps by all chi ngs being put under 
 Chrift, nothing farther may be meant than their be- 
 ing brought into a {late of forced fubject ion, or made 
 
 fubject to his controul 37 
 
 Anfwer. — They are now put under him in this refpect, 
 but they are not yet put under him in thefenfe that 
 they fhall be, which implies a ftate of willing fubjec- 
 
 tion ,*" 07 
 
 Tbe word many, frequently means all c;S 
 
 AH things were created by Chrift; all rebellious 
 beings fhall be fubducd by him, and all without 
 exception fhall be reconciled by him, and through 
 him to God 1 aq 
 
 DIALOGUE II. 
 
 Objection. — Of the worm that dieth not, and the un- 
 quenchable hre, five times threatened by our Lord 
 
 Jefus Chrift in one paflage . 43 
 
 Anlwered. — By reference to the words in the prophecy 
 of Ifaiah, to which our Lord probably alluded 44 
 
 PafTages from the prophets brought to fhew a literal 
 
 accomplishment of the original words 45 
 
 The
 
 xl ;« CONTENTS.. 
 
 ^ • Pag*. 
 
 The dreadful threatening* of future mifery to the 
 wtcked', implied in thofe words of our Saviour. 
 They (hall be publicly puni(hed and tormented 
 in the lake of fire, which is the earth in its melted 
 
 • or ditiolved ftate ! 4^. 
 
 Neverthelefs, there (hall be a hew creation of the 
 
 earth, and fo the lake of fire (hall ceafe 48 
 
 Many inftances of fires mentioned in Scripture, _ of 
 which it was faid, tbnjhallnot be quenched, which 
 
 yet have ceafed long ago 49 
 
 And of thofe fires whole fmoke is faid to afcend up 
 
 for ever t ' • 5 l 
 
 Things contrary are often predicted ol the fame 
 places and people, and muff be underftood as oc- 
 curring at different times — ; — S 2 
 Our Lord's words of every one being falted with fire 
 
 confidered ■**- " 53 
 
 Ob'-edion. — All the fires above-mentioned were on 
 
 J earth, and in time ; but the fire of hell, being in 
 
 eternity, can never go out, or ceafe to burn to all 
 
 endlefs duration 53 
 
 Amfwer. — Thofe fires on earth that were never to be 
 quenched did not continue to burn as long as the earth 
 remained ; and, therefore, there is no neceffity of 
 granting that the fire of hell (hall burn to all eternity 53 
 Punilhments belong only to the ages of ages before 
 Chrifl: (hall have delivered up the kingdom to the 
 
 Father ' — 54 
 
 Objection. —The blafphemy againft the Holy Gnoft 
 
 (hall never be forgiven, &c. _ 54 
 
 Anfwered. — 1. By (hewing what this hn is, Sec. 57 
 
 2. All that bears the name of death (hall be deftroy- 
 ed, and all forrow, crying, and pain, (hall ceale 
 
 and be no more 59 
 
 n Where fin abounded grace (hall much more 
 
 °' abound 6 3 
 
 Objection. — The deplorable cafe of Efau 03 
 
 Anfwer.— He loft the birth-right, and the peculiar pri- 
 vileges that belonged to the firft-bom; but yet he had 
 a bldhng from his father of a lower degree — 64 
 The "Teat difference between them was more fulfill- 
 ed ^u their poiterity than in their own per- 
 iods — J 6 4 
 
 Love
 
 73 
 
 CONTENTS. xlr 
 
 Page. 
 
 Love and hatred are fometimes only comparative, and 
 not politive terms, and only imply a preference of 
 
 one to the other 
 
 Objection. — The great gulph between the region of 
 
 happinefs and mifery is impaflible — 65 
 
 Anfwer. — Chrift has paffed it, when he went and 
 
 preached to the fpirits in prifon, who were difobedient 
 
 in the days of Noah — — 65 
 
 This proves a fbte of confcious exigence after the 
 death of the body — 68 
 
 The rich man feems to have had companion towards 
 his brethren — — 
 
 The Scriptures ccnitantly hold out punifhment in 
 proportion to the fins committed in the prefent 
 life — — — 74 
 
 Objection. — The cafe of Judas, of whom Jems faid, 
 
 " Good were it for that man that he had never been 
 
 " born" — — — 75 
 
 Anfwer. — 1. This was a proverbial faying — 76 
 
 2. Both Job and Jeremiah curfed the day of their 
 birth, and wilhed they had never been born, only 
 on the account of worldly and temporal calami • 
 ties, although they had no fear of eternal damna- 
 tion, or any future punifhment 76 
 
 2. Solomon declares an untimely birth to be far bet- 
 ter than the Iongeft and raoft profperous life of 
 one whcfe foul is not filled with good, and who 
 hath no burial. 82 
 
 4. If Judas had died before he was born he would 
 have efcaped all earthly trouble, and future mife- 
 ry, and would have been immediately happy 83 
 
 5. The nation of the Jews as much rejedted and 
 doomed to woe as Judas, and yet the final inten- 
 tion of God is to have mercy upon them all. 84 
 
 DIALOGUE III. 
 
 Objection. — That the doctrine of the Reftoration tends 
 to licentioufnefs, and is calculated to encourage the 
 wicked to a continuance in their evil ways, Sec. 86 
 
 Anfwered. — Firft, by (hewing the principles upon 
 which the doctrine cf the Reiteration is founded 87 
 
 1. God is the Creator of all 88 
 
 g 2. His
 
 xlvi CONTEXTS. 
 
 Page. 
 
 2. His benevolence is univerfal • — ■ . 89 
 
 3. Ghfift died for all without exception — 91 
 Objection. — That Chrift did not die for all, becaufe he 
 
 did not pray for all — — 9 2 
 
 Anivver.— -This objection is entirely groundlefs ; for, 
 though in one place he prays cxclufively for his 
 apoftles, yet a little after he prays for all that fhould 
 believe on him, through their word ; and, finally, 
 that the world might come to believe and know 7 that 
 he was the true Me IE ah ■ which (hall be the cafe 
 when all believers ChaU be we, as the Father and Son 
 are one — — — 93 
 
 The death of Chrift. for all men is fo far from en- 
 couraging liccr.uoufnefs, that it is the ftrongeft of 
 all motives to induce them to love and obey him 95 
 
 4. Another cf the firft principles on which the doc- 
 trine of the univerfal Refiorution is founded, is the 
 unchangeablenefi of God — — 96 
 
 5. The immutability of his counfels ; confirmed by 
 
 his oath — — — 9^ 
 
 6. That God hath givfffl all things into the hands of 
 Chrifr, and that nothing that is given to him fliall 
 
 be loft — — — IOO 
 
 7. That the Scriptures muft be fulfilled, and that 
 none of them can be broken — 101 
 
 Secondly, It is proved that the doctrine of the Refto- 
 ration cannot lead to licentioufnefs, becaufe it h 
 perfectly confident with experimental religion 102 
 Queries afked upon this fubject — 103 
 
 A little sketch of the author's experience 105 
 
 Queries T'jbmitted to the confederation of all expe- 
 rienced Chriflians — — 106 
 Inference* deduced therefrom in favour of the doc- 
 trine of the Refioration — — 107 
 Thirdly, It is proved, that the doctrine of theRefto- 
 ration does not lead to licentioufnefs, by its ten- 
 dency to practical religion, feveral inflances ot 
 
 which are mentioned, As, io3 
 
 1. We arc commanded to love all mankind, even our 
 
 enemies — — — *0o 
 
 1. To do good to all — — io3 
 
 ^. To forgive all that trefpafs againft us ic8 
 
 4. To pray for all men, that they may be faved and 
 
 come to the knowledge of the truth — 109 
 
 The
 
 CONTENTS. xhii 
 
 Page 
 
 The belief of the Restoration fo *ar inm preventing 
 us from doing thefe things, enables us to perionn 
 them with pleafure and corifiSlehcy no 
 
 All Shall be reftored at hit hv t .e hlo-fl of Chrift i x 1 
 
 Fourthly, It is proved, That the doctrine of the 
 Reftoration is according to eodlinefs, bceaufe the 
 belief of it tends to fill our hearts with all amia- 
 ble tempers ; as humility; meeknefs, univerfal be- 
 nevolence, &c. and is Calculated to deftrov felfifh- 
 nefs, envy, pride, wrath, malice, rage, occ. 112 
 
 Fifthly, The doctrine of the Reftoration is vindica'ti d 
 from the charge of licentioufnefs, bv an appeal to 
 facts, efpeciaily by the amiable conduct of the 
 Tunkas, or German Baptifts, in America, who 
 univerfallv hold thefe (entiments — 114 
 
 Reply to thole who call this the doctrine which Satan 
 taught Eve in the garden — — 1 k 
 
 Dr. Whitby's grand objection, That the unbeliever 
 
 fhall not fee life, anfwered 118 
 
 Objection. — The doctrine cfendlefs punishment fa id 
 
 to be the ftrongeft poSiible reftraint upon i\n — 1 18 
 Anfwered. — 1. By mewing that God doth not always 
 
 lay the greateft polfible reftraint upon fin 1 iq 
 
 2. The idea of limited punishment hv appearing more 
 juft and reafonable to the mind, is more calcu- 
 lated to reftrain tin and iniquity than the doctrine 
 
 of endlefs miferv — — no 
 
 3. That, in fact, though the greater part have pro- 
 fefTed to believe endlefs damnation, yet their ber 
 lief appears net to have much restrained them 
 froiu fin : — — j 2 1 
 
 •4. The great number of heathen people that die 
 without ever hearing the Gofpel, infants, ideots, 
 perfons born deaf, &c. render it probable that 
 many are reclaimed in a future State 121 
 
 5. That the intention of God is not fo much to re- 
 train fin, as to fhew its enormity ; and, finally, 
 
 to deftroy it out of the univerfe — 122 
 
 6. If the doctrine of the Reftoration Should be a- 
 bufed, that can be no argument agair.St it, as the 
 Gofpel itfelf has been perverted, yet is the great- 
 eft blefting to mankind I $2 
 
 • Therefore jt is evident that this glorious doctrine 
 
 g 2 cannot
 
 xlviu CONTENTS* 
 
 Pag 
 
 cannot juflly be charged with the leaft tendency 
 towards licentioufnefs — r — — I2 3 
 
 Objection. — It would not be prudent in God, even if 
 he intended finally to reftore the wicked, to let them 
 know his gracious defigns beforehand ; it is time 
 enough to let them know his gracious purpoies to- 
 waids them, when his former threatenings have 
 failed of their effect, but not before — — ■ 123 
 Anfwered. God has thought it the abounding of 
 his wifdom and prudence to make known to his 
 faints this m > ftery of his will, even his purpofe to 
 rehead all things in Chrift. This difcovery is 124 
 chiefly intended for the comfort and fatisfaction of 
 the good, and not for the encouragement of the 
 
 bad 125 
 
 God has frequently mixed promifes of great mer- 
 cies with threatenings of terrible judgments ; yet 
 his threatenings are not thereby weakenened. 126 
 
 Objection. — The doctrine of the Reftoration feems not 
 "very plainly revealed in the Scripture, or it would 
 not have been fo long hidden from fo many great 
 
 and good men i2q 
 
 Anfwer. — Things that have been plainly revealed, 
 have been ftill hidden from great and good men ; 
 as the death and refurre6tion of Chrift. 128 
 
 As alfo the calling of the Gentiles. 130 
 
 Queftion. But how comes this man to know bet- 
 ter than all the world? &c. 1 * 13? 
 Anfwered. The charge denied. Many have known, 
 
 believed, preached, and defended it — 13? 
 
 The doctrine of endlefs mifery is one principal caufe 
 of the difagreement among Chriftians — ; — 132 
 
 DIALOGUE IV. 
 
 Objection. — Chrift threatens the Jews that they mould 
 die in their fins, and that they could not come whi- 
 ther he went — 137 
 
 Anfwer.' — Our Lord told his difciples themfelves that 
 whither he went they could not come, that is, then, 
 
 as afterwards explained 138 
 
 2. There are blemngs promifed in Scripture to all 
 
 Jfrael, without exception. 138 
 
 3. Thofe
 
 CONTENTS. - xlix 
 
 Page 
 ^. Thofe that have been rejected and caft qfF fliall 
 
 at laft return and be received r 1 39 
 
 Objection. — That the ble flings promifed only refpec\ 
 thofe that fhall be found alive on the earth at a cer- 
 tain time - 139 
 
 Anfwer. — The inhabitants of Sodom, Samaria and Je- 
 rusalem with their daughters, or neighbouring cities, 
 {hall be all reftored, though deftroyed long ago 140 
 
 2. That all things are given to Chrift without ex- 
 ception ; and that all that are given (hall at laft 141 
 come to him in fuch a manner as not to be call; 
 out. From which premifes, the univeifal Re- 143 
 Iteration is inferred, and proved to be certainly 
 
 true — : r 143 
 
 Objection. — God fware in his wrath that the Ifrae- 
 
 lites fliould not enter into his reft 146 
 
 Anfwer. — The reft was the land of Canaan, being ty- 
 pical of the time of the Millenium, or Chrift 's reign 
 on earth, and not of the ultimate ftate pf happinels 147 
 Objection.- — There are fome of whom we read, That 
 he that made them will not have mercy upon them, 
 and he that formed them will fhew them no favour 148 
 Anfwer. — Thefe words muft neceflarily be underflood 
 with fome limitation, and refer to a particular fea- 
 fon, when they fliall have judgment without mercy, 
 but finally mercy fliall rejoice againft judgment 148 
 
 This proved to be the true intent of the text, by a 
 number of paflages where abfolute judgment 
 without the leaft favour is threatened ; but which 
 threatenings are immediately fucceeded by pro- 
 mifes of the richeft bleflings — 149 
 
 Objection. — That the wicked lliall never fee light 150 
 Anfwer. — Not until fubdued or overcome, as the 
 
 words ought to be rendered 1 50 
 
 ObiecTion. — A great ranfom cannot deliver thofe who 
 
 aie taken away by the ftroke ot God 1 $2 
 
 Anfwer. — The great ranfom cannot intend the blood 
 of Chrift, the power of which is unlimited, but gold 
 and all the forces of ftrength, riches, wifdom, &x\ 
 none of thefe can deliver their pdfleflors from death 152 
 QbjecYion — Solomon fays, That there is no work, nor 
 device, nor knowledge, nor wifdom in the grave ; 
 and that in the place where the tree falleth, there it 
 
 (hall be — 154 
 
 Anfwer.
 
 1 CONTEXTS. 
 
 Fs £ c 
 Anfwcr. — The firft part of this objection refpe&s only 
 
 the ftate of the body in the grave, but cannot be 
 brought to difprove the confcioufnefs of the foul in 
 the feparate ftate, the refurrecYion ot the bodv, a fu- 
 ture ftate of exiftence, or the final Reftoration 15^ 
 The fecond part of -his objeclion has not the lead 
 relation to the fubjecl ; but belongs to quite ano- 156 
 ther matter. But if it related to the death of the 
 body, (as it does not) it would be no real objec- 
 tion to the Reftoration — ■ 157 
 
 Objeclion — The living have hope, but the dead have 
 
 none, their love, hatred, envy, ccc. are perifhed 15S 
 Anf-ver. — This belongs to the prefent life, and to the 
 ftate of the bodv in the grave ; but forms no objec- 
 tion againft the Reftoration 15S 
 
 Obje£tion. — Our Saviour has faid, The night cometh 
 
 when no man can work — 159 
 
 Anfvver. — Our Lord was diligent in his work, and we 
 ought to be lb in our labours on earth, to which 159 
 death will put an end. But this can form no objec- 
 tion to the final Reftoration, as that is an event, 
 which will be fublequent not only to death, hut to 
 the refurrecYion, and to a future ftate of punifh- 
 meut according to the deeds done in the body 160 
 
 Objection. — Many terrible paffages of Scripture brought 
 to prove the deitrucYion and future milery of the 
 
 wicked < — 163 
 
 x^nfvver.— -The Scriptures are an unanfwerable objec- 
 
 ' lion to thofe who deny a future ftate of retribution, 
 
 but not lb to the fcriptural doctrine of the general 
 
 Reftoration ■- — — 163 
 
 Obfervations made upon thofe awful and ftriking 
 
 paffages 163 
 
 The mod terrible threatenings clofe with gracious 
 
 promifes 164 
 
 This particularly inftanced in the prophecy of Eze- 
 kter, where the threaten in r r s denounced are nume- 
 rous and verv fevere, but commonly clofe with 
 the gracious declaration. And they fhall know 
 If.hovah ; or fome firnUaf expreffion 165 
 
 Qucftion. But does not punifhment harden and 
 inflame, infteud of foftening and fubduing the ■ 
 
 criminals ? — — 165 
 
 Anfwer.
 
 CONTENTS. it 
 
 Tage 
 Anfwer. — Punifhment to a certain degree produces the 
 former effects, but in greater degrees and longer 
 
 continued produces the latter 166 
 
 This illuffrated by a true ftory — i6b> 
 
 Different degrees of the fame things produce quite 
 
 contrary effects 169 
 
 Objection. — The deplorable eftate of wicked men, 
 their averfion to good, their love of vice, their hard- 
 nefs of heart, and oppofition to every method taken 
 to reclaim them, feems to render their Reftoration 
 an event hardly to be hoped for — 169 
 
 Anfwer. — However difficult it may be for our reafon 
 to admit the poflibiiity of fuch monftcrs of iniquity 
 being changed and reftored, yet nothing is too hard 
 for God, and therefore faith may lay hold on his 
 promifes, which he hath gracioufly given us for our 
 
 encouragement 170 
 
 Examples are given us in Scripture of fome of the 
 moft atrocious finners being reclaimed ; we our- 
 felves have been reconciled ; and therefore we 
 fhould not defpair of the final recovery of all 1 72 
 
 Objection. — There will cornea time when the charac- 
 ters of all men will be fo fixed and confirmed, that no 
 change can afterwards take place upon them. He 
 that is unjuft, let him be unjuft itill, and. he that 
 
 is filthy let him be filthy flill, occ. 172 
 
 Anfwered. — I. By conliderins; the words as belong-ins: 
 
 to a certain period, and by the confideration of many 
 
 other fcriptural paffages of a like import — 173 
 
 2. By comparifon ; as even the moil holy creatures 
 
 are unclean, compared with God : fo thofe who 
 
 remain filthy and unclean, during the preient 
 
 life, may be fo efleemed hereafter, in comparifon 
 
 of thofe holy fouls who having puigcd themfelves 
 
 from all uncleannefs here, fhall be reckoned as 
 
 vefTels of the highefl honour in the houfe of God 175 
 
 Objection. — Thofe who add or diminifh fhall have the 
 
 plagues- added to them, or their part taken out of the 
 
 book of life, Sec. 1 7 $ 
 
 Anfwer. — This no objection to the general Refrora- 
 tion, but is a folemn warning for us to take heed 
 that we do not fall under thofe dreadful punifhments 
 which await unbelievers and profane perfon?, nor
 
 Hi CONTENTS. 
 
 Page 
 
 lofe thofe ineiVimable bleffings which Chrifthas pro- 
 mifed to the faithful, obedient, overcomers, Sec. 1)7 
 
 A fad infbncc of prefumption mentioned 180 
 
 The higheft and greateft not fecure, if they indulge 
 
 themfelves in iin • l8l 
 
 The reflections caft upon the doctrine of the Re- 
 ftoration by its opponents {hewn to be highly ab- 
 
 furd — I 8 * 
 
 The doctrine of annihilation confidered 183 
 
 There can be but three things poffible, endlefs mi- 
 
 fery ; total annihilation ; or the Reftoration 184 
 
 The doctrine of annihilation, or a final ftate of non- 
 exiftence, proved unfcriptural. 184 
 
 1. By the wicked being actually tormented for a 
 long feafon, ages of ages ■ — 184 
 
 2. Becauie they are deftroyed, not that they might 
 ceafe to exift any more, but that they might come 
 
 to know the Lord ■ 184 
 
 ". By the unexceptionable inftance of Sodom and 
 Gomorrah, Sec. who were fo long ago deftroyed, 
 
 and yet fhall have their captivity returned 185 
 
 The promifes made refpecting Sodom, and Go- 
 morrah, See. prove the doctrines of annihilation 
 and endlefs mifery, both to be erroneous, and the 
 Reftoration alone to be true — 187 
 
 An objection taken from Mr. B 's fermon, 
 
 That Tinners in Hell will be always under thene- 
 cenity of committing frefh fin, therefore God will 
 be obligedto continue their puniihment to all eter 
 
 mty. 
 
 18S 
 
 Anfwered. The objection unfcriptural, merely 
 a rafh conjecture, totally unfounded — 18S 
 
 The Scripture reprefents future puniihment as the 
 reward of fins committed in this world — 189 
 
 Their intention is to deftroy lin, and confequently 
 will caufe it to ccafe from bemg committed 190 
 
 Whatever rage punifhrnents may at firft feem to 
 provoke, they muft continue until the molt rebel- 
 lious are entirely fubdued — !9° 
 
 The laft objection. That fin is infinite, being againft 
 an infinite object, containing infinite hatefulnefs, 
 and juftly deferves infinite punifhment; and 
 which cannot be fully executed, and therefore 
 endlefs mifery muft be their portion — 19^ 
 
 This
 
 CONTENTS. Jiii 
 
 Page 
 This unfcriptural, unreafonable, trite obje&ion 
 
 largely anfwered i 9 j 
 
 1. By fhewing the abfurdity of afcribing infinite 
 actions to creatures — icji 
 
 2. Adis of the higheff, goodnefs, do not extend to 
 God, cannot be infinite, much lefs can evil ac- 
 tions be infinite — 1 9 1 
 
 3. Though iniquities are once in Scripture ftiled in- 
 finite, yet it is evident from the whole paffage 
 compared with other parts of Scripture, that in- 
 finite is onlyufed for a great multitude 192 
 
 4. The idea of every fin being abfolutely infinite, 
 
 and deferving infinite punifhment, or endlefs mi- 
 
 fery, entirely confounds and deftroys all the 
 
 different kinds and degrees of fin, and all thofe 
 
 diftindtions which God hath made, and revealed 
 
 to us in the Scriptures log 
 
 5. God threatens to punifli finners for all their 
 fins ; and to render their fin and iniquity double 
 upon them ; and yet promifes to be gracious to 
 them after all : which would be impofTible if every 
 fin was infinite, and could not be fully punifhed 
 with any punifhment fhort of endlefs mifery in* 
 
 6. Even allowing that fin is naturally infinite, and 
 deferves infinite puniliment, that will not prove 
 that any of the human race mud: be miferable 
 without end ; fince Chriff. has made a full and fuf- 
 ficient reconciliation, and propitiation for the fins 
 of the whole world, and the grace of God muff, 
 finally fuperabound and triumph over all fin, and 
 confequently put an end to mifery — 195 
 
 Eight reafons given why the Author fometimes 
 treats in public upon the doctrine of the uni- 
 verfal Reftoration — 197 
 
 Eleven reafons mentioned why the Author cloth not 
 fpeak of it more frequently and fully in his public 
 difcourfes — — 199 
 
 Conclufion r 1 — 202
 
 GENERAL INDEX 
 
 OF 
 
 SCRIPTURE PASSAGES 
 
 Quoted or referred to in the Courfi of tfo 
 follozving Work. 
 
 £hap. 
 
 GENESIS. 
 
 
 Page. 
 
 Page 
 
 Chap. xv. 15 — — 9 
 
 XV. 22 — > 8S 
 
 ••* 
 
 hi. 15 ■ -- 
 
 125 
 
 iii. 19 
 
 »$ 
 
 xviii. S, 19 9 
 xix. 10 ib 
 
 iii. 19 — " 
 xiii. I 5 — 
 
 126 
 
 9 
 
 XX. 12 — — 14? 
 
 xxiii. 19 — 9^ 
 XXV. II, ia, 13 — 6 
 
 -• (j . 
 
 4 
 
 
 xvii. 13 
 
 5 
 
 xviii. 14 T" 
 xiii. 9 
 
 7a 
 
 9 
 
 DEUTERONOMY. 
 
 x'iv. 33 
 
 9 
 
 iv. 40 — r~ 9 
 
 xlviii. 3, 4 <r"S! 
 
 5 
 
 xv. 10, u — — JS& 
 xv. 17 — — 9 
 
 EXODUS. 
 
 
 xviii. 5 ib 
 xxviii. 46 ib 
 xx'x. 33 — 2S ■■■i.ijf 5« 
 
 xii. 14, I7> 2 4 
 
 9 
 
 xxi. 6 
 
 b 
 
 xxvii. 21 
 xxviii. 43 
 
 ib 
 
 ib 
 
 JOSHUA. 
 
 xxix. 9, a8 
 
 XXX. 21 
 
 ib 
 
 ib 
 
 iv."7 — r .9 
 xiv. 9 ib 
 
 xxxi. 16, 17 
 xxxi i. 13 
 
 ib 
 ib 
 
 I. SAMUEL. 
 
 xl.15 — 
 
 5 
 
 5i. 12—17 — 7 
 
 *5 
 
 ii. 27 — 36 i*» 
 
 
 ii. 30 — — 9 
 
 LEVITICUS. 
 
 
 iii. 11— J4 — 7 
 
 iii. 17 — 
 
 .9 
 
 iii. 13 ■' ■■— 9 
 xxvii. 1 a jb 
 xxvii. a »b 
 
 yi. 13, 18, ao, 2a 
 
 ib 
 
 t'i. 13 — 
 
 48 
 
 vi. 13 ■■ 
 
 vi'1.34, 36 — — 
 
 '5 1 
 ~ 9 
 
 I.KINGS. 
 
 ii. 27 — * 
 
 x. c, 15 
 
 ib 
 
 xvi. 29, 31 
 
 ib 
 
 xii. 7 — 9 
 
 xvi. 34 
 
 6 
 
 - 15 
 
 II. KINGS. 
 
 xvi. 34 
 
 
 xxiii. 14, 2l>3ij 4 1 
 
 9 
 
 v. 27 9 
 
 xx'v. 3 
 
 ib 
 
 xxii. 17 49 
 
 xxv. 10, 29, 30 
 xxv. 30, 46 — «" 
 
 179 
 
 - 9 
 
 II. CHRONICLES. 
 x. 7 9 
 
 NUMBERS. 
 
 
 
 x.8 
 
 9 
 
 JOB. 
 
 aiv. — ■ 
 
 147 
 
 iii. 2—19 77 
 iv.18 — 175
 
 INDEX.' 
 
 Iv 
 
 
 Page 
 
 Ch.3p« vli. ■ ' 
 
 *« 
 
 tiii. 13, 14, 15 - 
 
 161 
 
 x. 18, 19 — 
 
 78 
 
 xi. 20 — 
 
 161 
 
 xiii. 15, 16 
 
 78 
 
 xiv. ■*- 
 
 J ; 5 
 
 xv. 15 
 
 175 
 
 xviii. 14 — 
 
 . 161 
 
 xix. 25, 26, 27 
 
 78 
 
 xx. 27 
 
 \bx 
 
 xxii. 2, 3 
 
 181 
 
 xxii. 2 — 5 
 
 192 
 
 xxiii. 10, 1 1, 12 
 
 78 
 
 xxvi. 10 
 
 - 11 
 
 xxvii. 6 
 
 78 
 
 xxvii. 8, 9 
 
 161 
 
 xxix 
 
 78 
 
 XXX. 
 
 •V. 
 
 xxxi 
 
 i» 
 
 xxxiv. 36 
 
 JSi 
 
 •acxxv. 6, 7, 8 
 
 181 
 
 xxxv, 6, 7, 8 
 
 192 
 
 xxxvi. 18 
 
 152 
 
 xxxvi. 18, 10,20,21 
 
 *53 
 
 PSALMS. 
 
 3i. 8 — 
 
 142 
 
 xvi. 2, 3 — 
 
 181 
 191 
 
 
 xxv. 14 — 
 
 I2 5 
 
 xxxiv. 
 
 I64 
 
 xxxiv. 16, 17 
 
 ib 
 
 xxxiv. 16, 17 — *• 
 
 184 
 
 xli. 1, 2, 3 — — 
 
 156 
 
 xlix. 6,7, 8, "9, 15 
 
 »53 
 
 xlix. 19 — — 
 
 150 
 
 lxii. 12 ■ 
 
 75 
 
 Ixix. 25 «<— 
 
 83 
 
 Ixix. — 
 
 84 
 
 Ixxviii. 69 — 
 
 13 
 
 Ixxxiii, 13 — 18 
 
 47 
 
 Ixxxiii. 13— »iS — 
 
 165 
 
 Ixxxiii. 16, 17, 1 8 
 
 '74 
 
 Ixxxiii. 16, 17, 1 8 
 
 184 
 
 xciii. i — 1 
 
 J 3 
 
 xcv. II — 
 
 146 
 
 xcvi. 10 — 
 
 ■ n 
 
 c. 3 «_*- 
 
 88 
 
 cii. 25, 26 — — 
 
 12 
 
 civ. 5 
 
 ?1 
 
 civ. 33 J- 
 
 28 
 
 cvii-. jo-— 16, 42, 43 
 
 72 
 
 era. 13, 14,15, IS 
 
 .64 
 
 cix. 8 
 
 83 
 
 cix. 17, 18 
 
 162 
 
 cxii. 
 
 * 5 6 
 
 cxiv. 8, 9, 10 
 
 9i 
 
 cxlv. 9 . 
 
 72 
 
 cxJvi. z — — 
 
 2S 
 
 ex Viii. 6 _«. 
 
 12 
 
 PROVERBS. 
 Chap, i. 24—31 — 
 iii. 35 — 
 
 x. 28 —— 
 
 xi. 7. 
 xi. 23 — 
 xi 24, 25, 26 
 xiv. 31 
 xix. 17 
 xxii. 9 
 xxix. 1 — 
 
 ECCLESIASTES. 
 1.4 — 
 
 vi. 3, 4, 5, 6 
 viii. 11 
 ix. i, 2 — — 
 
 ix. 4, 5, 6 
 
 ix. 10 — — 
 
 xi. 3 7 1 
 
 xii. 13, 14 
 
 Page 
 
 161 
 
 47 
 161 
 
 ib 
 16a 
 156 
 
 ib 
 
 ib 
 
 ib 
 161 
 
 13 
 
 8* 
 
 12b 
 158 
 158 
 J 54 
 154 
 *59 
 
 ISAIAH, 
 viii. 21 — 
 
 xxii. 12, 13, 14 
 xxii. 14 
 xxv. 8 
 
 xxvii. 11 •— 
 
 xxvii. 9 — 
 
 xxx. 8 — 
 
 xxxii. 5 — 
 
 xxxiii. 14 
 xxxiv. 9 — 17 
 xl. 1, 2 — 
 xl. 4 ■ 
 
 xlii. 6, 7 
 xliv. 10 
 xiv. 16, 24 
 
 X'.V. 17 
 
 xlr. 23 
 xiv. 23 
 xiv. 23, 24, 
 
 xiv. 23 
 xiv. 23 
 xiv- 25 •- ■ 
 
 xKi. 12, 13 
 Xlviii. 22 
 
 x ix 6—10 - 
 
 xlix. 8 
 
 xlix. 24 
 
 li. -.0 — 
 
 liii. 6, it, 12 • 
 lvii. 15 
 l\ii. 16, 17, 
 lvii. 16 
 lvii. 16 
 lvii. 20, 2t 
 )x. 15 
 Ixi. 1, 2, 3 
 
 '9 
 
 165 
 167 
 
 — 190 
 
 — 59 
 
 148 
 
 '* 190 
 
 — is 
 
 '75 
 
 — a, 
 
 5 2 
 
 195 
 18 
 
 69 
 
 - il 
 
 47 
 
 — 25 
 
 — 21 
 
 — 32 
 46 
 
 — 9 S 
 
 — 171 
 138 
 
 — 105 
 118 
 
 — 69 
 104 
 
 • 7i 
 166 
 
 — 39 
 
 — 19 
 
 3t 
 
 49 
 
 -88 
 
 118 
 
 5* 
 
 6 9
 
 INDEX.' 
 
 Chapi 
 
 Ixii. 4. 
 lxiv. 8 
 lxv. 17 
 lxvi. 22 
 lxvi. 24 
 
 Page I 
 
 5* 
 88 
 
 10 
 
 ib 
 
 44 
 
 EZEKIEL. 
 vi. 7, 10,13, 14 
 vii, 4,9,27 
 xi. 10, 12 
 xii. 15, 16, 20 
 xiii. 9, 14,21, 23 
 xiii. 22 — 
 
 xlv. g — — 
 
 xv. 7 
 
 xvi. 42 — 
 
 xvi. 44—6-5 
 xvi. S3> 55^. 6l 
 xvi. 60, 63 
 xvi. 53, 55, 61,63 
 xvi< 59— "6 3 — 
 xvi. 62 — 
 xvi. 59,60, 63 
 xviii. 4 — 
 
 xviii. 23 
 
 xx. 12, 20, 26, 38, 
 
 xx. 45— 4 8 
 xxii. 16 •— * 
 
 xxiii. 49 
 xxiv. 13 
 xxiv. 24, 27 
 xxv. 5, 7, n, 17 
 xxvi. 6 
 
 xxviii. 22, 23, 24, 
 xxix. 6, 9 j l6 > - l 
 xxx. 8, 19* 2 5j 26 
 xxxii.15 
 xxxjii, ii 
 
 165 
 ib 
 
 ib 
 ib 
 ib 
 
 ■ 87 
 
 165 
 
 ib 
 
 167 
 
 139 
 
 ib 
 
 140 
 1S5 
 48 
 »6 S 
 192 
 . 23 
 _ 23 
 44,4s 
 165 
 
 5° 
 
 J65 
 
 ib 
 
 167 
 
 165 
 
 ib 
 
 ib 
 
 26 ib 
 
 ib 
 
 ib 
 
 ib 
 
 *3 
 
 Page 
 
 Chip* Xxxiii. 25 165 
 
 xxx'v. 27 ib 
 
 xxxv. 4, 9, 12,15 ib 
 
 xxxvi. 10 1 139 
 
 xxxvi. 11, 23,38 l6 5 
 
 xxxvi. 31, 32 48 
 
 xxxvi. 34, 35 — 50 
 
 xxxvii. 6, 13 - 165 
 
 xxxvn 12, 13J 14 
 xxxviii, 8 
 xxxviii. 20 
 xxxviii. 23 
 xxxix. 4, 5, IT, 12 
 xxxix. 6, 7, 22, 28 
 xxxix 9, 10 ■ ' > 
 xxxix, 25,28 — 
 
 DANIEL. 
 
 ; v . 35 . 
 
 iv. 35 — 
 
 vi:. 18, 3,7 — • 
 
 ix.27 — 
 
 xii. a •— 
 
 HOSEA, 
 
 i. 6, 9, 10 •*+ 
 
 ii.2, 4, 19,20,23 
 xiii. 14 — 
 
 AMOS. 
 
 in. 7 
 v. 6 
 
 139 
 
 5° 
 18 
 
 165 
 
 45 
 
 165 
 
 45 
 90 
 
 17* 
 9 8 
 20 
 
 49 
 
 z 
 
 150 
 ib 
 
 59 
 
 125 
 
 49 
 
 ii. 6 
 
 JONAH. 
 
 HABBAK.KUCK. 
 
 iii. 6 
 
 ZECHARIAH. 
 ;.i6 
 
 ix. 11 ■ 
 
 xii. 1 ' 
 
 17 
 
 50 
 88 
 
 MALACHI. 
 
 1. 2, 3 
 iii. 18 
 
 63 
 
 175 
 
 WISDOM OF SOLOMON, 
 xi. 23, 24, 25, 26 gl 
 
 xu. 1, 2 
 xv. 1, 2 
 
 ib 
 ib 
 
 ST. MATTHEW. 
 v. 44—48 ■ 108 
 
 vi. 3, 4 156 
 
 vi. 12 — 108 
 
 vi. 14, 15 109 
 
 vi. 20 • ■ 27
 
 INDEX* 
 
 In 
 
 C-jfeap, Vii. ai, ez,23 
 
 IX. 2 <*— 
 
 x. 15 < ■ 
 
 X.37 ~ 
 
 x. 42 ■ 
 
 xi. 24 •— 
 
 xi 27 ■ " 
 
 xii. 31, 32 
 Xvi. 21 — — 
 
 xvii. 9, 22, 23 
 xviii. 8 • 
 
 xviii. 21—35 — 
 xix. 24 — - — — 
 xix.28 — - 
 
 xx. 17, 18, 19 
 xxiii. 38, 39 
 xxiv. 19 — 
 
 xxiv. 41— 5 r 
 xxv. II, Ii 
 xxv. 34 — 
 
 xxv. 41,46 
 xxv. 46 — — 
 xxv. 46 — 
 
 xxvi. 24 
 
 xxvi. 31, 32 — 
 x xviii. 18 - 
 
 x xviii. 18, 19 
 xxvii : . 18 
 
 ST. MARK. 
 i» 27 1 
 
 iii. 28, 29 
 
 v. 7 
 
 vi. 11 ■ 
 
 viii. 31 — 
 
 ix. 9, 10, 31, 3» 
 
 ix. 43—49 
 
 x. «j — — 
 
 x. 27 ■ 
 
 *• 3*> 33.34 
 
 xi. 25, 26 — 
 
 xiii. 17 ■ 
 
 xiv. ai — 
 
 xiv. 27, 28 
 
 xvi. 15 — 
 
 Page 
 162 
 103 
 187 
 
 ■ 64 
 156 
 
 187 
 
 ■ 142 
 
 55 
 129 
 
 ib 
 
 2 
 
 109 
 
 -72 
 
 -83 
 
 129 
 
 138 
 
 81 
 
 182 
 
 162 
 
 - *9 
 
 2 
 
 ' 17 
 *9 
 
 - 75 
 129 
 
 - 37 
 
 ■ JS 
 143 
 
 37 
 
 -55 
 
 , 37 
 
 1S7 
 
 129 
 
 ib 
 
 43 
 
 -72 
 
 -73 
 
 129 
 
 109 
 
 81 
 
 7i 
 
 75 
 
 Chap. 
 
 xxni. 
 
 xxiv. 46, 47, 48 
 
 ST. JOHN, 
 iii. 15, 16, 36 
 iii. 16, 17 
 
 iii. 35 
 
 iii. 3s 
 
 iii. 36 ■■ 
 
 iv. 14 —— . 
 
 v. 24 
 
 v. 25 . 
 
 v. 26, 27 
 
 v. 29 
 
 130 
 
 *5 
 
 90 
 
 14X 
 
 171 
 
 118 
 
 *5 
 it> 
 
 ib 
 144 
 
 vi. 27,40, 47, 54, 68 25 
 
 xvi. 12 
 xvii. 2, 3 
 
 • 2> 
 
 xvii. 2, 3 
 xvii. 9,20 
 
 Kv'i. 2 1, 22, 2 3 
 
 xvi . 1, 5 
 xvii. 9 19 
 
 Xvii. 2D, 21, 22, 23 
 
 ACTS. 
 
 ;. 8 
 
 :. XO 
 
 Sj
 
 Iviii 
 
 Chap. Hi. 21 
 
 x. 40, &c 
 x. •" 
 
 xvii. 24 — 30 
 
 Page 
 
 *4 
 
 67 
 
 130 
 
 SS 
 
 iNDBXi 
 Chap. 
 
 iv. 18, 19, 20, 21 
 
 *. 6 — 10 — - s - 
 
 T. 15, 16,19 
 V. 20, 21 
 
 V. 20j 2 J — 
 
 \i. 12, I? — 
 
 *i. 17, 20 
 
 •vii. 8, 13 
 
 ▼iii. 16, 17 
 
 Viii. 19, 20, 21, 22 
 
 ▼iii. 21, 2i 
 
 •Hi. 35— 39 
 
 ix. 13 — 
 
 ix.25,26 - 
 xu 8, 9, 10 
 xi. 9, 10, 11, &c. 
 xi.26, 32 
 xi.36 .. 
 
 xii. 1 '•* 
 
 xiii. 8, 9, 10 
 xiv. 9 - 
 
 xvi. 25, 26 
 
 123 
 
 '75 
 170 
 
 95 
 
 38 
 63 
 
 119 
 
 95 
 ,67 
 
 119 
 29 
 46 
 
 39 
 28 
 
 63 
 139 
 174 
 
 24 
 13S 
 
 172 
 
 ■ 95 
 "3 
 
 70 
 18 
 
 I. CORINTHIANS. 
 
 JT. CORINTHIANS. 
 
 iv. 17 27 
 
 v. 5 — 29 
 
 v. IO —— l ? '-J 
 
 ▼•14,15. ■— * 
 
 ▼.15 — 
 
 viii. 9 •*—* 
 
 GALATIANS,- 
 iii. 19 — i 
 
 ft 14 '"" ■■ 
 
 EPHESIANS.- 
 i. 8,9, to, 11 
 
 i. 9, 10 ' 
 
 1.8,9,10 — > 
 
 i. 10 •— 
 
 i. 9, 10 
 
 i. it 
 
 i. 13, 14 — ' 
 
 i i 21,22 — 
 
 ii. 1 ■■ 
 
 iii. 1— 11 
 
 i».8,9, icr 
 
 iv. 30 — — — 
 
 Page 
 
 9 1 * 
 
 95 
 
 156 
 
 119 
 113 
 
 98 
 
 23 
 
 124 
 
 32 
 
 171 
 ib 
 29 
 
 3» 
 115 
 130 
 
 7* 
 
 PHILIPPIANS. 
 
 10, 11 
 
 ii. g : 
 iii 10 
 ii. 11 
 ii. 10, 11 
 iii. 21 
 
 at 
 
 32 
 zz 
 
 171 
 
 39 
 
 COLOSSIANS. 
 
 I.THESSALONIANS. 
 
 1. 10 
 
 14 
 
 i;. THE S SALON JANS. 
 i-7>8,9 * 
 
 I. TIMOTHY- 
 
 110 
 - oS 
 
 i'. 3» 4 " "" 
 
 ii 5» 6 ' 
 
 ii. 6 
 
 9 1 
 
 17* 
 
 ii. 9, io> 1J 
 iv. 9, 10, 1 1 
 
 vi. 17, 18, 19 
 
 no 
 197 
 156 
 
 II. TIMOTHY. 
 
 176 
 
 ii. 20, 21 - 
 it. 1
 
 INDEX. 
 
 Ks 
 
 £hapi iii. 1 1 
 
 TITUS. 
 
 Page 
 
 HEBREWS. 
 
 ;. 8 
 
 ii. 8 
 
 ii. 8 ■ 
 
 ii. 9.10 
 
 ii. 9 
 
 ii. 14 
 
 ii. 14,15 — 
 
 iii. 11, i2, 19 
 
 iv. 3,6 
 
 v. 14 - 
 
 *i-4, 5,6 
 vi. 17, 18 
 Vii. 1 a— 18 
 vii. 16 — 
 
 ix. 10 — — 
 
 X. 12, 13 — 14 
 
 x.26,27, 28, 29 56 
 
 x. 34 — 27 
 
 xi. 20 — 63 
 
 xi. 20 — 178 
 
 xii. 15, 16, 17 56 
 
 xii 1^, 16,17 178 
 
 xii. 28 - 26 
 
 »5 
 36 
 
 3* 
 
 ib 
 
 01 
 60 
 
 ■ 7° 
 146 
 
 147 
 
 2CO 
 
 56 
 .98 
 
 6 
 
 %% 
 - 6 
 
 JAMES. 
 
 I. PETER. 
 
 1.4 
 
 i. 18, 19 
 
 iii. 18, 19,20 
 
 iii. 22 — 
 
 iv. 5, 6 — - 
 
 iv. S 
 
 T.4 — 
 
 26 
 
 95 
 66 
 
 -37 
 66 
 68 
 26 
 
 If. PETER. 
 
 15.6 185 
 
 ji. 20,21, 22 182 
 jii. 5, 6,7, 10, 11,12 J° 
 
 iii. 7, ic, 11, 12 18 
 
 iii. 9 - - 89 
 
 jii. 13 — 10 
 
 I. JOHN. 
 Chap; 3i. 1,2 
 
 ii. 24 — 28 
 
 iii. I, 2 
 
 iii. 2 — 
 
 iii. 8 
 
 iv. 16 
 
 iv. 19 
 
 v. 9, 10, II 
 
 v. 16 — — 
 
 Ver. 
 
 4 
 6,7 
 
 7 
 
 JUDE, 
 
 Page 
 
 9* 
 
 ■ 2S 
 
 29 
 
 l8a 
 60 
 90 
 ib 
 
 197 
 
 5« 
 
 121 
 
 3 
 
 185 
 
 Ch 
 
 »P< 
 
 REVELATIONS. 
 
 ii. 7, 10, 1 j, 17, 26 27 l8<? 
 
 '9 
 
 180 
 
 »79 
 ib 
 
 29 
 ■ '9 
 
 it 
 
 23 
 
 6 9 
 
 46 
 1S4 
 
 9 
 
 166 
 
 iS 
 
 1 45 
 74 
 9 
 45 
 9 
 13 
 18 
 11 
 10 
 
 13 
 
 10 
 
 61 
 
 122 
 
 11 
 
 172 
 
 176 
 
 11. 26,27 — — 
 
 iii. 4, 5,12,21 
 
 iii. 5 ~ 
 
 iii. 11 
 
 iii. 12 — • 
 
 iii. 21 ' 
 
 iv. 11 
 
 v. 13 
 
 vii. 14—17 
 
 xiv. 6 — 
 
 xiv. 10, 11 
 
 xiv. 10, ii 
 
 xiv. 11 
 
 xvi. 9, 10, II 
 
 xvi. 20 ■ 
 
 xvii. 14 — 
 
 xviii. 7 — 
 
 xx. 3 — 
 
 xix. 19 — 
 
 xx. 10 — 
 
 XX. I I — 
 
 XX. II — 
 
 xx. 14 — 
 xxi. 1 — 
 
 xxi. i 
 
 xxi. 4,5 — — 
 
 xxi. 4 — " 
 
 Xxi. 4 ■ 
 
 xxi. 25 •— 
 
 xxii. 11 — ~ 
 
 xxii. 18, 19
 
 E RRA7 A. 
 
 Page Line 
 
 Q 8 Dele Lev. viii. 15. 
 
 1 o bottom line, inftead of a period put a comma. 
 
 ! 1 1 Put a note of interrogation after lea. > 
 
 a 7 1 5 and 1 6 For as r. oi, and for ««aM r. aiomon, 
 
 47 30 For Jer. xxxiii. 40. r. xxni. 40. 
 
 6q The figures are 66. 
 
 7 o 7 Dele the letter / after the word great. . 
 
 89 J Put in a note of interrogation inftead of a period afte* 
 
 the word him. 
 10a 50 For Uinfter r. Ma^. 
 1 14 bottom line, For held, r. hold, 
 130 12 For unto, r. into. 
 1 49 4 For thine, r. thy. 
 
 , 7 Fcr thy, r. thine. 
 
 1 c 2 28 After the word No, add a comma. 
 
 170 bottom line, After the word able, add alfo, 
 
 178 29 For is it, r. it is. 
 
 j86 bottom line, For excllent, r. excellent. 
 
 3 Q2 19 For o, r. of.
 
 FAMILIAR DIALOGUES 
 
 BETWEEN 
 
 A MINISTER AND HIS FRIEND, 
 
 CONCERNING 
 
 THE DOCTRINE OF 
 THE RESTORATION OF ALL THINGS. 
 
 wMBpp^*! 
 
 DIALOGUE I. 
 
 Friend. "T HAVE taken the freedom to call upon 
 you, to have a little difcourfe with you 
 concerning the doctrine of the Reft or at ion of all 
 Things , which it is faid you believe; and to pro- 
 pofe fome objections. 
 
 Minijier. I am happy to fee you, and am willing 
 to difcourfe, as well as I am able, upon any fubjecr. 
 that may be agreeable; but I have always made it 
 a rule never to piefs the belief of my fentiments 
 upon my friends ; and I can fafely fay, that, though 
 fuch great pains have been taken by my adverfaries 
 to prejudice people againft me, I have never gone 
 about from houfe to houfe to propagate my opini- 
 ons; and 1 make it an univerfal rule not to intro- 
 duce the fubjeft in converfation, unlefs delired ; 
 but yet I never have refuted to own my fentiments, 
 
 A when
 
 DIALOGUES ON THE 
 
 w,hen a&ed, refpecting the matter ^ and am ready, 
 in the fear of God, to ahfwcr any objections that 
 can be made, to a doctrine which I believe is plain- 
 ly revealed in the Scriptures of truth, and appears 
 to me worthy of God. 
 
 Friend. I fhall lirft of all bring to view that grand 
 objection, which is formed from the word eternaloi 
 everlafiing, being applied to a future {fate of punifh- 
 ment; as in the following paflages: Ifaiah xxxiii. 
 14. " The finners in Zion are afraid, fearfulnefs 
 <c hath furprized the hypocrites. Who among us 
 " (hall dwell with the devouring fire ? who among 
 " us mail dwell with evexlafiihg burnings ?" 
 
 Dan. xii. 2. "And many of them that ileep in the 
 il dud of the earth (hall awake, fome to everlafiing 
 " life, and fome to fhame and everlaftlng con- 
 " tempt." 
 
 St. Matt, xviii. 8. " Wherefore, if thine hand 
 11 or thy foot offend thee (or caufe thee to offend) 
 lc cut them off, and call them from thee ; it is bet- 
 • 4 ter for thee to enter into life halt or maimed, 
 " rather than having two hands, or two feet, to be 
 " caft into everlafiing fire." 
 
 St. Matt. xxv. 41. " Then fhall he fay alfo 
 " unto them on the left hand, Depart from me, ye 
 "jcuffed, into everlafiing fire, prepared for the de- 
 '* vil and his angels." Verie 46, <c Thefe fhall go 
 " &w&y into everlafiing /pumihrnent: but the righte- 
 " ous into life eternal ', or everlafiing" — The fame 
 word in the original being ufed for both, though 
 varied by the translators, 
 
 St. Mark, iii. 29. "But he that mail blaf- 
 " pheme againfr. the Holy Ghoft, hath never 
 " forgivenefs ;' but is in danger of eternal dainna- 
 " tion."- 
 
 2. Thef. i. 7, 8, 9. " The Lord Jefus fhall be 
 fi revealed from heaven with his mighty angels, in 
 " flaming fire, taking vengeance on them that 
 
 " know
 
 ( 
 
 UNIVERSAL RESTORATION. 3 
 
 <( know not God, and that obey not the gofpel of 
 our Lord Jefus Chrift : who (hall be punifhed 
 with everlafting deftruction, from the prefence 
 c of the Lord, and from the glory of his power. ' 
 Jude, 6, j. " And the angels which kept not 
 fi their tirft eftate, but left their own habitation, 
 il he hath reserved in everlafting chains under 
 " darknefs, unto the judgment of the great day : 
 c< Even as Sodom and Gomorrah, and the cities 
 < c about them in like manner, giving themfelves 
 (i over unto fornication, and going after Grange 
 ts flefh, are fet forth for an t le, fufferin'g the 
 
 <c vengeance of eternal fire." 
 
 Thefe texts, altogc ", form fiich an objection 
 to the doctrine of the Reftoration, that i canby no 
 means believe it, uniefs this can be fairly anfwer- 
 ed, and proofs brought from the Scriptures to 
 (hew, that the words everlafting and eternal, (which 
 are tfanfiations of the faa le word and fynonimous) 
 being connected with the punifhment of the 
 wicked, and their future mifery, do not necefla- 
 rily imply the continuance of the fame while God 
 exii 
 
 Minifter. I am glad that you have fo fairly and 
 fully dated the matter; and I highly commend 
 your refolution, not to. believe the tmiverfal doc- 
 trine, unlels this can be anfwered fully, without 
 any torturing or twitting the Scriptures; and if I 
 am not able, with God's amilance, to remove 
 this difficulty, I will publicly recant my fenti- 
 ments. 
 
 But, before I come to give a direct anfwer, I 
 would beg leave to remark how very feldcm this 
 word isuied to exprefs the duration of punitnment. 
 We (hould think, by iome termons we hear, that 
 everlafting is applied to mifery in every book of the 
 New Teltament, if not in every chapter. A friend 
 of mine told me, that he was once preaching in 
 
 A 2 Maryland,
 
 4 DIALOGUES ON THE 
 
 Maryland, and after fermon a man came and afked 
 him, of what denomination he was ? To which he 
 •anfwered, A Baptiit. I think, fays the man, that 
 you do not preach up fo much everlafling damnation, 
 as the Bap'tifts and Method ifts, among us, do. 
 To which my friend replied, Everlafling damnation 
 is found in the Scripture. True, anfwered the man ; 
 but fome preachers give us more of it in one fer- 
 mon than is to be found in the whole Bible. Trie 
 truth of this remark will appear, if we confider that 
 St. Luke, never ufes the word ai onion, or ever- 
 lafling, as connected with the mifery of the wicked, 
 in his gofpel ; nor St. Mark but once, and then in a 
 particular cafe only : In the gofpel of St. J ;hn, it is 
 not to be found at all, in that connection, nor in any 
 of his epiftles : In the account of the preaching of 
 the apoftles through the world, in the firft age of 
 Chriftianity, we do not find it mentioned, in that 
 light, fo much as once : No, not in all the fer- 
 mons, and parts of fermons, which St. Luke has 
 preferved in the Book of the Acts: though the 
 doctrine of everlafling damnation is the fubftancc of 
 many modern difcourfes. St. Paul never metii 
 tions everlafling deftntBion but once, tho' his writ- 
 ings formfuch a considerable part of the New Tef- 
 tament. Neither are fuch words found in the epiftle 
 of St. James, or in thofe of St. Peter; and but three 
 times in the gofpel of St. Matthew : And only 
 twice in all the Old Teftament. But was the word 
 aionion applied to mifery but once, in the whole 
 Bible, it would deferve a ferious coniideration ; and 
 unlefs the force of it can be removed by the autho- 
 rity of Scripture, it mult remain an unanfwerable 
 objection. But I fhall proceed to anfwer it, 
 by bringing an equal number of paffages where 
 the word everlafling is applied to things and times, 
 that have had, or mult have, an end. As in the 
 following paflages: Gen. xvii. 7, 8. " And I 
 
 will
 
 UNIVERSAL RESTORATION. 5 
 
 <s will eftablifh my covenant between me and 
 
 
 it 
 it 
 i( 
 it 
 
 ce 
 
 a 
 
 thee, and thy feed after thee, in their genera^ 
 tions, for an everlajling covenant ; to be a God 
 <c unto thee, and to thy feed after thee. And I 
 <e will give unto thee, and to thy feed after thee, 
 the land wherein thou art a itranger, all the 
 land of Canaan, for an everlajling poffefiion ; 
 and I will be their God." Verie 13. " He that 
 is born in thy houfe, and bought with thy mo- 
 ney, muft needs be circumcifed : and my cove- 
 nant mall be in your flefli for an everlajling co- 
 (i venant." 
 
 Here note, that the land of Canaan is called an 
 everlajling pofTeffion ; and the covenant of circum- 
 cifion in their flefh, an everlajling covenant, though 
 it is certain that the land of Canaan, as well as the 
 other parts of the earth muft be diflblved or melt- 
 ed, in the general conflagration; and circumcifwn 
 is now declared null and void by the Holy Ghoft ; 
 and the ceremony cannot endure to cndlefs ages. 
 Of the lame kind are the following paffages : 
 Gen. xlviii. 3,4. " And Jacob laid unto Jofeph, 
 * f God Almighty appeared to me at Luz, in 
 i( the land of Canaan, and bleffed me; and faid 
 " unto me, Behold, I will make thee fruitful, and 
 " multiply thee, and I will make of thee a mul- 
 " titude of people : and will give this land to thy 
 f * feed after thee, for an everlajling porTeffioi}." 
 And in the blefling of Jofeph, he fays, " The 
 *' bleffings of thy father have prevailed above the 
 " bleffings of my progenitors, unto the utrnoll 
 " bound of the everlajling hills." By which, I 
 fuppofe, the hills of the land of Canaan were 
 meant. 
 
 God faith to Mofes, Exod. xl. 15. " And thou 
 f l lhak anoint them (Aaron's fons) as thou didft 
 " anoint their father, that they may minifter unto 
 ^ me in the prielt's office ; for their anointing (ball 
 
 " fureiy
 
 DIALOGUES ON THE 
 
 it 
 
 
 a 
 a 
 
 a 
 a 
 
 furely be an everlafting priefthood, throughout 
 u their generations." Lev. xvi. 34. " And this 
 ftiall be an everlafting ftatute unto vou, to make 
 an atonement for the Children of Ifrael, for ail 
 their fins, once a year ; and he did as Jeho- 
 " v ah commanded Mofes." 
 
 The apoftle declares, that thefe everlafting ordi- 
 nances Were only till the time of reformation* Heb. . 
 ix. 10. And this everlafting priefthood of Aaron's 
 fons has ceafed long ago : " For the priefthood 
 " being changed, (by- Chri ft) there is, ofnecef- 
 fity a change aifo of the Jaw : For he of whom 
 thefe things are fpoken, pertaineth to another 
 tribe, of which no man gave attendance at the 
 altar : For it is evident, that our Lord fprang 
 out of Judah ; of which tribe Mofes fpake no- 
 thing concerning priefthood. And it is yet far 
 <£ more evident : For that, after the fimilitude of 
 " Melchifedec, there arifeth another prieit, who is 
 " made not after the law of a carnal command-. 
 (i ment, but after the nower of an endiefs life : For 
 " he teftifieth, Thou art a pried for ever, after the 
 " order of Melchifedec : For there is verily adif- 
 i( annulling of the commandment going before, 
 6i for the weaknefs and unprofitablenefs thereof.'' 
 Heb. vii. 12 — 18. The whole fum of the apoftle's 
 argument, in this epiftle, tends to prove, that the 
 everlafting ordinance is now no more ; and the ever* 
 lafting priefthood of Aaron and his fans, is now 
 abolifhed. 
 
 Another paffage where the word ever lofting is 
 evidently uled in a limited fenfe, is, Numb, xxv 
 11, 12, 13. where we read thus: " Phinthas, the 
 " ion of Eleazar, the fon of Aaron the prieit, hath 
 ic turned my wrath away from the Children of If- 
 " rael, while he was zealous for my fake among 
 " them, that I confumed not the Children of Ifrael 
 " in my jealoufy. Wherefore fay, Behold, I give 
 
 rt unto
 
 UNIVERSAL RESTORATION. j 
 
 cf unto him my covenant of peace : And he fhall 
 < c have it, and his feed after him, even the ccve- 
 i( nant of an e r jcrlofting priefihood ; becaufe he was 
 Ci zealous for his God, and made an atonement 
 " for the Children of Ifrael." 
 
 If the word everlafting intends endlefs duration, 
 .how mould we be able to reconcile this promife 
 with the total ceffation of the Levitical priesthood ? 
 As for the family of Phinehas, with whom this 
 covenant of an everlaftirtg priefihood was made, it 
 was entirely deprived of the benefit of the fame, 
 within the (pace of four hundred years : For when 
 the fons of Eli tranfgreffeci the covenant, by pro- 
 faning it, God fent him word, that as they had 
 broken it on their parts, it was entirely, and to all 
 intents and purpofes dlffolved. Read i Sam. ii. 
 from the beginning of the 12th verfe to the end of 
 the ! ythj and from the 27th verfe to the end of the 
 chapter: And alfo, chap. iii. 11, 12, 13, 14. 
 
 I will tranfcribe verfe 30, of thefecond chapter, 
 in proof of my point. ''Wherefore, Jehovah, 
 " God of Ifrael, faith, I faid, indeed, that thy 
 <c houfe, and the houfe of thy father, mould walk 
 (c before me for ever : But now Jehovah faith, Be 
 t( it far from me , for them that honour me, I will 
 " honour ; and they that defpife me, mail be light- 
 " ly efteemed."H<>phni, and Phinehas, were loon 
 after ilain in one day; and Saul, the king of Ifrael, 
 fent Dceg, the Edomite, who fell upon the priefts, 
 and flew fourfcore and live perfons, who wore a 
 linen ephod, in one day. " And Nob, the city of 
 " thepriefts, fmote he with the edge of the fword; 
 " both men, and women, and children, and fock- 
 " lings, and oxen, and rules, and fheep, with the 
 " edge of the fword." 1 Sam. xxii. 1 9. Tht whole 
 houfe of Phinehas fcems to have been deilroyed at 
 tins time, except Abiathar; and when Solomon 
 came to the throne, he thrufthim out from being 
 
 prieft, 

 
 g DIALOGUES ON THE 
 
 prieft, u that he might fulfil the word of Jeho- 
 " vah, which he fpake concerning the houfe of 
 " Eli, in Shiloh," i Kings, ii. 27. From this 
 time, the houfe of Ithamar had the priefthood. 
 
 It is fo evident that the word which is tranilated 
 ever&fthtg, cannot in the nature of things, abso- 
 lutely fignify, without end, that I mould not think 
 it worth while to quote any more paffages in proof 
 of its intending age, or ages, only, were it not con- 
 ftantly ufed as a great obje&ion againft the uni- 
 ve'rfal Reftoration: I (hall, therefore ,inftancetwo 
 or three more in particular, in this place, and re- 
 fer to a great number of others, of the fame kind; 
 all tend m g to prove the fame thing. Hab. iii. 6. 
 cc The everhfiing mountains were fcattered, the 
 " perpetual hills did bow." The gofpel is called, 
 « the everlafting gofpel," Rev. xiv. 6. yet it mult 
 ccafe to be preached, when it (hall be needed no 
 longer. Jonah faith, " The earth with her bars 
 " was about me, /or ever: yet haft thou brought 
 " up mv life from corruption, O Jehovah, my 
 t£ God.'' Jonah, ii. 6. But it would be the 
 hirheft abfurdity upon the fuppofition that the 
 word Legnolam, here rendered, forever, preperlv 
 fignifies without end, for him to fay, that his lite 
 was brought up from corruption ; and, thereiore, 
 we know that he could not ufe it in that fenfe, be- 
 caufe, on the third day, he was delivered frorn his 
 'dreadful prifon. There is no doubt but the time 
 that he was there, feemed an age, and, while he 
 was thus (hut up, there was no intermimon to the 
 darknefs, and diftrefs, that overwhelmed him; 
 and, therefore he might lay, with propriety, that 
 " the earth, with her bars, was about him, lor 
 " ever," (i. e. perpetually without cejation) during 
 the period he remained in the fiuYs belly; which 
 appeared to him, as a long age indeed. But, as ic 
 would be a work of much time and laboitf to 
 
 mention
 
 UNIVERSAL RESTORATION. 9 
 
 mention all the paffages where the word tranflated 
 for ever, evidently intends only an age, or period, 
 J (hall juft direct you to the following ; which 
 you may look over at yourleifure. 
 
 Gen. xiii. 15. xliii. 9. xliv. 32. — Exod. xii. 14, 
 17, 24. xxi. 6. xxvii. 21. xxviii. 43. xxix. 9, 28. 
 xxx. 21. xxxi. 16, 17, xxxii. 13. — Lev. iii. 17. 
 vi. 13, 18, 20, 22, vii. 34, 36. viii. 15. x. 9, 15. 
 xvi. 29, 31. xxiii. 14, 21, 31, 41. xxiv. 3. xxv. 
 30,46. — -Numb. x. 8. xv. 15. xviii. 8, T9. xix. 
 10. — Deut. iv. 40. xv. 17. xviii. 5. xxviii. 46. 
 — Jolhua iv. 7. xiv. 9. — 1 Sam. ii. 30. iii. 13c 
 xxvii. 12. xxviii. 2. — 1 Kings, xii. 7. — 2 Kings, 
 v. 27. — 2 Chron. x. 7. 
 
 Here are more than fifty paffages, where the 
 Word rendered for ever intends only age, or ages\ 
 to which many more might be added. 
 
 Now, the rule for underftanding words is this : 
 What mufi be the meaning of the word, in many 
 places, and what may be the meaning in all; is the 
 true fenfe of the fame. 
 
 Friend. Although the fingle word forever, in thefe 
 paffages, leems evidently to intend certain un- 
 known, limited periods; yet, what can you do with 
 thofe texts that fay, the milery of the wicked fhall 
 endure for ever and ever ? 
 
 Minifier. Indeed, they are terrible threatening*;; 
 and, no doubt, will be fully executed. 
 
 Friend, But, do you imagine that mch paffages 
 as the following can intend lefs than cndkfs mifery ?■ 
 Rev. xiv. 1 1. " And the fmoke of their torment 
 afcendeth up, for ever and ever : and theyhave no 
 reft, day nor night, who worfhip the bead and 
 " his ima°"e,and whofoever receiveth the mark of 
 his name." Rev. xix. 3. *' And her fmoke 
 role up for ever and ever." Rev. xx. 10. tc And 
 the devil, that deceived them, was cad into the 
 lake of lire and brimftonc, where the beaft and 
 
 B the 
 
 
 
 (<
 
 IO DIALOGUES ON THE 
 
 " the falfe prophet are, and (hall be tormented, 
 *' day and night, for ever and ever " 
 
 Minifier. I confefs, you have propofed a diffi- 
 culty that I (houldjudgetobeunanfwerable, were 
 it not for the following confiderations : 
 
 jfti If for ever And ever is a longer time than for 
 ever, which mud be granted; then is there fome 
 proportion between them : Thus, if forever intends 
 an age, period, or fometimes ages; for ever and ever, 
 may intend age;, an age of ages, or ages of ages: But 
 any proportion at all between two periods, fuppofes 
 both to have an end, or there could Jtf no propor- 
 tion. 
 
 zdly, I find a time promifed, when, "there (hall 
 cc be no more death; neither forrow nor crying; 
 cc neither (hall there be any more pain; for the for- 
 " mer things are (or mail then be) paffed away. 
 " And he that fat upon the throne faid, Behold, 
 " I make all things new. And he faid unto me, 
 Ci (John) Write; for thefe words are true and 
 ce faithful." Rev. xxi. 4, 5. 
 
 Tfdly, I think there is fufficient reafon, from the 
 words of St. Peter, inhisfecondepiftle, third chap- 
 ter, 5, 6, 7, 10, 11, 12 verfes, to conclude, that 
 as the earth was once overflowed with water, and 
 became truly a lake of water, wherein the world of 
 ungodly men perhned ; fo, by the general confla- 
 gration, the fame (hall become literally the lake of 
 fire and brimflone, in which the wicked (hall be 
 punimed after the day of judgment : But I alfo 
 think, that the 13th verfe of the fame chapter, 
 compared with Rev. xxi. 1. Ifaiah lxv. 17. ixvi. 
 22. more than intimates, that the new heaven and 
 earth lhall be created out of the fubftance of the 
 old, diffolved by the fire; that the new earth (hall 
 no more have zfea therein, feems to imply, that ia 
 its former (late, it had afca, or why this expreffinn. 
 
 *< And
 
 UNIVERSAL RESTORATION. II 
 
 tc And there was no more fea." — New, if this hy- 
 pothesis is right, the following will be the true 
 ftate of the cafe ; viz. 
 
 The lake of fire is expreffly declared ro be " the 
 te fecond death," Rev. xx, 14. The earth, in its 
 burnt, melted, and diflblved ftate, will be the ge- 
 neral lake of fire and brimftone; according to the 
 verfes above cited from Sr. Peter. There will be 
 a new heaven and a new earth, created cue of the 
 fubftance of the old, in which there will be no 
 more fea, either of water, or of liquid fire ; confe- 
 quently, the lake of fire, or fecond death, (whicH 
 are declared to be fynonimous) muft end ; and, 
 of courfe, the punifhment of the fecond death mult 
 then ceafe. 
 
 ^thly, The/moke of their torment is to afcend up 
 forever and ever } and they are to be tormented day 
 and night: But, as the fmoke of the burning earth 
 muft ceafe, when its fubflance is entirely diilblved 
 or melted, and all combuftible bodies are con- 
 fumed; and as it is intimated in Jobxxvi. 10. that 
 day and night mall come to an end: and in Rev. 
 xxi. 25. it is faid of the New Jerulalem, i( And 
 " the gates of it (hall not be fhut at all by day, for 
 " there (hall be no night there." For all thefc 
 reafons, I cannot be altogether perfuaded, that 
 their being tormented day and night, for ever and 
 ever, during which time the fmoke or their tor- 
 ment (hall conftanr'y afcend, is quite equal to 
 endlejs miferyi efpecially as there mail come a time 
 when d?atb (hall be no more, fain ihali be no 
 more, fon-ozv mail be rid mpf e, fmoke [frail probably 
 afcend no more, and, peradventure, mvht (hall be 
 no more. 
 
 $fbfy t But the great reafon of all, why I do not 
 conceive that for ever and ever, doth certainly in- 
 tend endlefs duration, i% becaule I find the words as 
 Ojften ufed for times and periods, that muft have 
 
 V> z an
 
 CI 
 
 11 DIALOGUES ON THE 
 
 an end, as you find them ufed for the mifefy of 
 the wicked. You bring three paffages, which are 
 all that are to be found in the whole Bible, where 
 they are ufed in that fenfe ; I mall now invalidate 
 thofe evidences for endlefs damnation, by bringing 
 an equal number of texts, where you will allow 
 the words are ufed in a limited fenfe. 
 
 Friend. Is it poflible that you can find any fuch 
 paffages in the Bible ? Pray (hew them to me. 
 Minifler. Ifa. xxx. 8. " Now go, write it before 
 them in a table, and note it in a book, that it 
 may be for the time to come, for ever and ever*" 
 See Jer. vii. i — y. The 7th verfe is, li Then 
 u will I caufe you to dwell in this place, in the 
 " land that I gave to your fathers, for ever and 
 " ever." 
 
 Jer. xxv. 5. <l Turn ye again, now, every one 
 from his evil way, and every one from the evil 
 of your doings, and dwell in the land that Je- 
 hovah hath given unto you, and to your fa- 
 " thers, for ever and ever." 
 
 Thefe paffages are as many, and as ftrongly ex- 
 preffed, as thofe which you brought to prove end* 
 lefs mifery ; and yet nothing can be more evident 
 than that they cannot intend endlefs duration. — 
 Here, thefe periods muft be limited by the great 
 conflagration; and thus (for ought that appears as 
 yet) the mifery of the wicked may be limited, not- 
 withstanding the ufe of thofe exprefiions, to fet 
 forth its dreadful continuance to unknown ages; at 
 leaft, thofe words do not neceffarily imply, that 
 they fhall never, as long as God lives, be deliver- 
 ed from their fins and confequent uifferings. 
 
 If we were always to read for ever and ever, ekd- 
 less, we lhould fet the Scriptures at variance; and 
 no critjcifm could ever reconcile them. Try, for 
 inftance, to reconcile Pfalmcii. 25, 26, withPfalm 
 cxlviii. 6. \i Of old haft thou laid the foundation 
 
 " of 
 
 ti
 
 UNIVERSAL RESTORATION. 1} 
 
 <f of the earth, and the heavens are the work of thy 
 " hands. They (hall periih, but thou (halt en- 
 " dure : yea, all of them (hall wax old like a gar-* 
 " ment; as a vefture (halt thou change them, and 
 " they (hall be changed. — He hath alio eftablilhed 
 " them for ever and ever: he hath made a decree 
 iC which (hall not pafs." 
 
 Now, if the words for ever and ever, fignify with- 
 out end, then there is a contradiction that cannot 
 be reconciled; but only understand them ages of 
 ages, (as, indeed, they ought to be rendered) and 
 the whole difficulty vanifhes at once. 
 
 Suppoie a perfon mould read Rev. xx. n. and 
 xxi. i, " And I faw a great white throne, and 
 " him that fat upon it. from whofe face the earth 
 <c and the heaven fled away; and there was found 
 " no place for them. And I faw a new heaven, 
 " and a new earth; for the firil heaven and the 
 ** firft earth Hvere pafled away ; and there was no 
 (i morefea;" And mould then fay, Thefe vifi- 
 ons cannot be truey-becaufe Solomon hath faid, 
 " One generation palieth away, and another 
 f* cometh , but the earth ablfeth for ever," Ecclel. 
 i. 4. And God " laid the foundations of the 
 iC earth, that it mould not be removed, for ever** 
 jpfal. civ. 5. " The world alfois eftablilhed, that 
 " it cannot be moved," Pial. xciii. i. See alfa 
 Pflil. lxxviii. 69. and xcvi. 10. What would you 
 think of fuch reafoning? Juftfo weak, muft all 
 reafoning againft the univerfil Restoration be, 
 from the words for ever, and for ever and ever, be- 
 ing applied to ftates of future milery, if God has 
 promifed to put an end to them all, by reconciling 
 all things to himfelf, deftroyingim, and introduc- 
 ing a new creation, and a ftata ot urriverfal and 
 permanent happinefs : For, if fuch promifes really 
 cxift, and their exiftence can be demonftrated, all 
 reafoning againft them muft be vain and futile. 
 
 Friend.
 
 1^ DIALOGUES ON THE 
 
 Friend. It is certain, that when the word for ever 
 is applied to things of this life and world, it intends 
 a period; but when applied to fpiritual matters, 
 and things of another world, it muft be endlefs^ 
 according to my judgment ; and I am apt to think, 
 you will find it fo too. 
 
 Minifter. I am certain, that you will foon be 
 convinced to the contrary. The apoftle, fpeaking 
 of Chrift, fays, " But this man, after he had of- 
 " fered one facrifice for fins, for ever- (ax down on 
 " the right hand of God ; from henceforth, ex- 
 te peeling till his enemies be made his footftooi," 
 Heb. x. 12, iq. You will pleafe to notice, that 
 ChrifVs fitting down in the heavens, on the right 
 hand of God, is not a circumftance belonging to 
 this world, or the things of time ; and he is to fit 
 there for ever ; and yet that period, which, accord- 
 ing to your hypothecs, muft be endkfs, is expreffly 
 limited by the facred writings : The heavens have 
 received him, c( until the times (feafons, or ages) 
 " of reftitution of all things," (that is, till the 
 beo-inning, and not the ending of thofe times) 
 ".which God hath fpoken of by the mouth of all 
 " his holy prophets fince the world began," Acts, 
 iii. 21. And the whole New Teftament teacheth 
 us, to wait for' the coming of Jefus, from heaven ; 
 (i Thef. i- io.) which would be highly abfurd, 
 upon the fuppofition, that he is always to abide 
 there ; Which yet he muft, if the word for ever, as 
 applied to things of another ftate, intends endkfs 
 
 duration. 
 
 Friend. I confefs, I never obferved this before : 
 But, do you know of any paffage in the New 
 Teftament, where the words, for ever and ever, 
 certainly intend limited duration ? For I obferved, 
 that all the inftances you brought were from the 
 
 Old Teftament, 
 
 Minifies
 
 UNIVERSAL RESTORATION. t$ 
 
 Minijier. Yes; Heb. i. 8. But unto the Son he 
 faith, " Thy throne, (in diftm&ion from the throne 
 " of the Father) O God, is for ever and ever ;" 
 jet we read, (i Cor. xv. 24, 28.) of the end, when 
 he Ihall have " delivered up the kingdom to God, 
 " even the Father; when he (hall have put down 
 <c all rule, and all authority and power ; then (hall 
 <c the Son alfo himfelf, be fubjed unto him that 
 " put all things under him, that God may be all 
 « in all." 
 
 Friend. But when Chrift threatened fmners, with 
 everlafting fire, everlafting punifhment, and eternal 
 damnatioh ; did not his expreifions naturally con- 
 vey the idea of endlefs mifery ? And may not the 
 Son of God beacculed of duplicity and deceit, if 
 he did not mean to denounce punifhment without 
 end? And, therefore, if we believe his words to be 
 true, as moft certainly they are, we muff, reject the 
 doctrine of the Reftoration, which puts an end to 
 a ftate, which is called everlafting, by the mouth of 
 truth itfelf.-'-Are you able to anfwer this fairly ? 
 
 Minijier. If I am not able to anfwer this objec- 
 tion , which you have ftated in the ftrongefl man- 
 ner, I afTbre you, I will confefs myfelf in an error; 
 and fball thank you, (as an inftrument) for bring-, 
 ing.metoknow it. The fame objection that ycii^ 
 make a^ainft the Reftoration, the Jews make 
 againfl Chrift and his religion ; for they argue thus : 
 God is an unchangeable Being, and he declared, 
 in the moft folemn manner, that the ordinances of 
 the Levitical difpenfation fhould be everlafting, 
 and the anointing of Aaron's ferns fhould be an 
 everlafting priefthood, throughout their general 
 tions ; (See Exod. xl. i 5. and Lev. xvi. 34. j and, 
 therefore, we mult rejectthe Mefliahof theChrifti- 
 ans, as an impoltor; inafmuch, as he pretends to 
 abolifh thofe ftatutes, which God hath called ever* 
 iafting, and to let himfelf up as a Frieft, contrary 
 
 to
 
 l6 DIALOGUES ON THE 
 
 to the exprefs promife of the Lord, who cannot^ 
 lye, nor repent, that Aaron and his ions mould 
 have an everlajiing priefthood ; and, therefore, if 
 this is the true Meffiah, God meant to deceive us, 
 when he promifed thefe everlajiing blefiings, and 
 privileges, which, we muft fvmpofe were only for 
 a time, if Chriftianity be true ; therefore, we re- 
 ie& it, as being inconfiftent with the promifes of 
 
 God. 
 
 It is evident, from this view of the matter, that 
 the Jews reject Chrift and hrs religion, upon as 
 good ground, as you reject the univerfal Reftora- 
 tion, and perhaps better ; for you have nothing to 
 plead againft the Reftoration, but fome threaten- 
 ings of puniQiments, which are called everlajling t 
 or eternal, in our translation ; but they plead ex- 
 prefs promifes of the everlafling continuance of 
 their church-ftate and worfhip, in oppofnion to 
 Chriftianity. But, if it be true, that both the He- 
 brew and Greek words, which our translators have 
 rendered bv the Engliih word everlajiing, do not 
 intend endlejs duration 3 but> a bidden -period, or pe- 
 riods ; then the ground is changed at once, and 
 the Jews have no right to object againft Chrifti- 
 anity, becaufe God promifed a continuance of 
 their temple worfhip, for a certain age, or, hidden 
 period; nor the Christians ; to reject the univerfal 
 Reftoration, becaufe God hath threatened the re- 
 bellious with fuch dreadful punifhments, which 
 mall endure through periods, expreffed in thefame 
 terms. It is indeed confefied by fome ol the moft 
 learned Jews, that they have no word in their lan- 
 guage, which abfolutely fignifies endlefs duration ; 
 and therefore, they can only argue the endlefs con- 
 tinuance of any thing from its nature, and not 
 merely from the words rendered for ever, or ever- 
 lafting. And, if this is the truth of the cafe, (as 
 \vho°candeny it?) then, neither did Jehovah 
 
 freak
 
 UNIVERSAL RESTORATION; t) 
 
 fpeak to deceive the Children of Ifrael, when he 
 promifed them bleffings of fuch long continu- 
 ance) which have ended long ago, and which are 
 never to be reflored by virtue of that covenant 
 which he made with their fathers, when he 
 brought them out of Egypt : but by the new 
 covenant, which he will make with them, when 
 he mall return them to their own land; nor did 
 the Son of God fpeak to deceive, when he 
 threatened the wicked with thofe punilhrnents, 
 which fhali not end till they have anfwered the pur- 
 pofes for which it ferns reafonable to believe they fhall 
 be infiicled; viz. to bring them down, and humble 
 their proud and ftubborn hearts ; which (hall be 
 done, during the periods of his kingdom, before 
 he (hall have delivered it up to the Father, that 
 God may be all in all. 
 
 Friend. But if I ihould grant that the word 
 aionion doth not even in the New Teftament al- 
 ways fignify endlefs duration, yet what would you 
 gain by it, fince it is plain that Chrift hath fet 
 the happinefs of the righteous, and the mifery of the 
 wicked, one againft the other ; and hath exprefled 
 the continuance of both, by the fame word, 
 aionion, in St. Matth. xxv. 46 ? Here, the punifh- 
 ment of the wicked, and the life of the righteous, 
 are both declared to be aionion, or eternal, with- 
 out distinction : Now, can you fhew me any 
 paflage of Scripture> where the fame word is 
 applied to two different things, whofe exiftence 
 is not the fame, or the time of their continuance 
 not alike ? 
 
 Minifler. Fairly dated ! And, if it be not as 
 fairly anfwered, it (hall be looked upon as an in- 
 fupcrable difficulty. But, happily, there is a paf- 
 fage, in Hab. iii. 6. where the fame word is ufed 
 for very different things: " He flood, and mea- 
 fi fured the earth : he beheld, and drove afun- 
 
 C " det
 
 l3 DIALOGUES ON THE 
 
 *' der the nations ; and the everlajling^ mountains 
 " were fcattered, the perpetual hills did bow : his 
 " ways are everlajlinjr" In our tranflation, the 
 mountains, and the ways of God, are piled 
 everlajling, and the hills perpetual; but, in the 
 original, the word gnad is applied to the moun- 
 tains, and the word gnolam to the hills, and the 
 ways of God. But whether we argue from the 
 original, or from the tranflation, it makes no 
 difference; The queftion is, Are the mountains, 
 or the hills, eternal in the fame fenfe in which the 
 ways of God are ? If fo, the earth mull: have ex- 
 ited coeval with the ways of Jehovah, and the 
 hills, and mountains, muft never be removed, 
 while his ways endure; and, as his ways can 
 never be deftroyed, the abfolute eternity, not of 
 the earth only, but of its prefent form, its moun* 
 tains and hills, muft be inferred : contrary to 
 Ifaiah xl. 4. xliv. 10. — Ezek. xxxviii. 20. — 
 2 Pet. iii. 7, 10, 11, 12. — Rev. xvi. 20. xx. il 
 Nay, even in this very text, the ways of God are 
 fpoken of as being of a different nature from the 
 mountains, which were fcattered, and the hills, 
 which did bozv. 
 
 Thus, no folid argument can be drawn from 
 the application of the fame word to different 
 things, to prove that they (hall be equal in their* 
 continuance, unlefs their nature be the fame. 
 
 Thus, in the Greek New Teftament, in Rom. 
 xvi. 2ij. we read of the myftery which hath been 
 kept fecret, from Chronois aioniois, and, in the 26th 
 verfe, we find, that it is now made known by 
 the commandment fouaioniou Theou. But muft it 
 be argued that becaufe aioniois is applied to times* 
 and aionion to God ; therefore, times are as ancient 
 as Jehovah, and muft continue while he exifts ? 
 The abfurdity of this is too glaring. Our transla- 
 tors have rendered Chronois aioniois, "Jincetbe %uorld 
 
 i( began" inftead " of eternal times-" and have 
 
 thereby
 
 UNIVERSAL RESTORATION. 19 
 
 thereby fhewn their judgment to be, that words 
 cannot change the fubjects to which they are 
 applied, but the meaning of the words mud b« 
 determined by the nature of the fubjects. 
 
 In Jer. xxviii. 8. the word hegnolam is ufed in 
 the Hebrew; but the tranflators did not think 
 themfelves obliged to render it "fro;?? e-verlafting? 
 or, "from eternity? as it would have been highly 
 abfurd to have read, eternal prophets, or 
 prophets which were from eternity ; and have 
 therefore rendered it " of old? though it is a 
 ftronger word than gna d, which they have tranilated 
 •f eternity? in Ifa. lvii. 15. 
 
 Many other inftances of the like nature, might 
 be brought ; but thefe are fully fufficient to con- 
 vince any unprejudiced mind, that nothing can 
 be concluded in favour of endlefs pmiflment, from 
 the word aionion being ufed to fet forth the dura- 
 tion of it, as well as the duration of that life 
 which our Saviour promifes to the righteous. 
 
 But upon the fuppofition that our Saviour in- 
 tends no more by the " life eternal/' in the 46th 
 verfe of the xxvth of St. Matthew's gofpel, than 
 he doth in the 34th verfe, by '« the kingdom 
 u prepared from the foundation of the world," 
 (which it would be hard to prove) then an anfwer 
 might be given, without all this labour, in this 
 manner ; viz. that as the Father hath appointed 
 Chrift a kingdom, io he hath alio appointed his 
 faints a kingdom ; (See St. Luke, xxii. 29, 30. 
 Rev. ii. 26, 27. iii. 21.) but as the kingdom 
 which the Father hath given to Chrift, as Me- 
 diator, and as Judge, ihall end, when he lhali 
 have fubdued all things, and put down all rule, 
 and authority, and power ; (See i Cor. xv. 24, 
 25, 26, 27, 28.) ib, of confequence, that king- 
 dom which is given to the faints or overcomers, 
 to fubdue the nations, fhall alfo end, when they 
 
 C z ihall
 
 %0 DIALOGUES ON THE 
 
 fhall be all fubdued, and brought to fubmit. 
 But as the glory of Chrift fhall not be lejfened, but 
 increased, when God fhall be all in all ; fo the 
 happinefs of the faints fhall be fo far from end» 
 ing, or being diminifhed, at that period, that it 
 fhall then arrive at the fummit of perfection; but 
 fhall never clofe, nor decreafe, while Jehovah 
 endures. 
 
 Some time ago, a woman came to hear me, 
 and I happened tb mention in my fermon, that 
 (thrift's mediatorial kingdom was called everlafting, 
 or aionion ; but that it muft come to cm end, when 
 the kingdom mould be delivered up to the Father, 
 when he fhould have put down all rule, and all 
 authority and power. After fermon, fhe was 
 afked, how fhe liked? She anfwered, " Not 
 * c at all : he fays, The everlajiing kingdom 
 " of Chrift fhall end ; and I never heard of fuch 
 i{ a thing before in all my life ; and I am fure it 
 fe muft be contrary to Scripture." The perfon 
 who afked her, told her, that there was fuch a 
 text fomewhere, fhe could not tell exactly where 
 to find it, But the woman perfifted in it, that 
 there was no fuch text; and went away, full of 
 prejudice, Now, had this paflage of Scripture 
 been in the Book of the Revelations, it would 
 not have been fo much to be wondered at, that 
 fhe had never heard of it ; but when we confider, 
 that this is expreffed in that part of the 15th 
 chapter of St. Paul's firft epiftle to the Corin- 
 thians, which is in the burial Jervice — what fhall 
 we fay ? 
 
 Thus, if Chrijl's kingdom fiall end, much more 
 Satan's! If rewards, as fuch, fhall ceafe; how 
 much more punijhments ! If the everlajiing king- 
 dom of the faints, which they fhall poffefs for 
 •tver and ever, (See Dan. vii. 18, 27.) fhall end, 
 pr be fwajlowed up in that kingdom of boundlefsr 
 
 love,
 
 UNIVERSAL RESTORATION. 21 
 
 love, where God (hall be All in all; how 
 much more, mall all fin, pain, forrow, and death,, 
 ceafe, and have no more a name in God's crea- 
 tion ! 
 
 Friend. But fuppofing the doctrine of endkfs 
 mifery to be a truth, how would you, expect to 
 find it expreffed in the Bible? 
 
 Minifter. I mould have a right to expect, in 
 the firft place, that there would be no prormfes in 
 the Scripture to the contrary ; no fuch pafTages as - 
 thefe : " For I have fworn by myfelf, the w^rd 
 " is gone out of my mouth in righteoufnefs, and * 
 " mail not return ; that unto me every knee mail 
 Xc bow, and every tongue fhall fwear;" Ifaiah, 
 xlv. 23. Mind well, every tongue shall 
 swear. Swearing allegiance, as every civilian 
 will tell you, implies -pardon, reception, and pro- 
 tetlion, on the part of the king ; and a hearty re- 
 nouncing of rebellion, true fabjedion, and willing obe- 
 dience, on the part of the rebels. Kings of the earth 
 may be deceived, but God cannot; he will never 
 accept of any feigned fubjec^ion ; and, therefore, 
 all that fwear, fhall fwear in truth and righteouf- 
 nefs; fo mall rebellion ceafe, and difobedience 
 be no more. 
 
 The apoftle St. Paul, feems to quote this paf- 
 fage of Scripture with fome variation, in his 
 epiftle to the Philippians, chap. ii. 9, 10, 11; 
 where, fpeaking of the fufTerings of Chrift, and 
 the confequences of the fame, he fays, " Where- 
 " fore God alfo hath highly exalted him, and 
 
 given him a name, which is above every name; 
 
 that at (or in) the name of Jefits every knee 
 
 mall bow, of things in heaven, and things in 
 " earth, and things under the earth; and that 
 " every tongue mould confefs that Jefus Chrift is 
 "' Lord, to the glory of God the Father." Now, 
 this confeffion appears to me to imply a willing 
 
 Jubjetlion 
 
 ft 
 
 it
 
 22, DIALOGUES ON TH£ 
 
 fubjeBion to the authority of the Saviour, brought 
 about by the operation of the bleffed Spirit ; for 
 the fame apoftle faith, " Wherefore, I give you 
 *« to underftand, that no man, fpeaking by the 
 t( Spirit of God, calleth Jefus accurfed ; and that 
 " no man can fay that Jefus is the Lord, but by 
 <* the Holy Ghoft," i Cor. xii. 3. 
 
 Then the argument, thrown into a fyllogiftical 
 form, will run thus : 
 
 If every knee (hall bow, of things in heaven, 
 and things in earth, and things under the earth ; 
 then fhall all rebellion ceafe. 
 
 But the firft is true ; therefore, alfo the laft. 
 If every tongue ihali confefs that Jefus Chrift is 
 Lord, to the glory of God the Father; and no 
 man can fay that Jefus is the Lord, but by the 
 Holy Ghoft; then fhall the Holy Ghoft work 
 erTedually in every man. As the major is proved, 
 by Phil. ii. 11. and the minor, by 1 Cor. xii. 3, 
 the conclufion muft be evident to a demonftra- 
 
 tion. 
 
 Friend. I acknowledge, that in the prefent 
 ftate, no man can fay that Jefus is the Lord, but 
 by the Holy Ghoft; but when they (hall ftand 
 before his bar, they mail confefs him Lord, to 
 the glory of God the Father, by force. 
 
 Minifier. But St. Paul fpeaks generally, " that 
 " no man can fay that Jefus is the Lord, but by 
 " the Holy Ghoft:" He does not mention time 
 or place, but reprefents the matter impoflible; 
 befides, every exprefhon here ufed, implies a 
 willing, and not a forced fubjeclion ; as bowing in 
 the name of Jefus, and conferring him to be Lord 
 of all, to the glory of God the Father. 
 
 Friend. But we are fometimes told, that God 
 is as much glorified by the eternal damnation of 
 fome, as by the eternal falvation of others. 
 
 Khifler, I have, indeed, heard fome aflert 
 
 the
 
 
 UNIVERSAL RESTORATION. 23 
 
 the fame : But as the glory of God is the ultimate 
 end of all that he doth, we may properly afk, 
 why he fhould take any pains to fave mankind? 
 
 But, above all, there is one objection that may 
 
 be brought againft this idea, which is hard toanfwer; 
 
 and that is, God hath faid, " For I have no plea- 
 
 " fure in the death of him that dieth, faith the 
 
 tc Lord God. Say unto them, As I live, faith the 
 
 il Lord God, I have no pleafure in the death of 
 
 *' the wicked ; but that the wicked turn from his 
 
 f< way, and live : turn ye, turn ye, from your evil 
 
 " ways ; for why will ye die, O Houfe of Ifrael ?" 
 
 Ezek. xviii. 23. xxxiii. 11. It is evident to me, 
 
 that God muft take pleafure in what glorifies his 
 
 name ; and as he hath fvvorn, that he takes no 
 
 pleafure at all in the death of the wicked, it muft be 
 
 let down for a truth, that pinifhment , without having 
 
 the reformation and fubjection of rebels for its end, 
 
 is unworthy of the Being we adore ; and even now, 
 
 it is called, " his ftrange work," and (C his ftrange 
 
 <c ail" But to proceed: If endlejs mifery were a 
 
 truth, I fhould not expect that the myftery of the 
 
 will of God, which he hath made known unto his 
 
 chofen, according to his good pleafure, which he 
 
 hath purpofed in himfelf, would be, " That, in the 
 
 " difpenfation of the fulnefs of times, he might ga- 
 
 <c ther together in one, (or rehead) all things in 
 
 *' Chrift, both which are in heaven, and which are 
 
 " in earth," Ephef. i. 9, 10. Far lefs mould I 
 
 expect to find, that " It pleafed the Father that in 
 
 " him ihould all fulnefs dwell; and, having made 
 
 (i peace by the blood of his crofs, by him, to recon- 
 
 * f cile all things to himfelf; by him, I fay, whether 
 
 <( they be things in earth, or things in heaven.'* 
 
 Col. i. 19, 20. And I am not able to imagine, 
 
 how St. John's vifion (Rev. v. 13.) could be juft, 
 
 if endlefs damnation is true, where he fays, " And 
 
 " every creature who is in heaven, and 0:1 the 
 
 Ci earth,
 
 gj DIALOGUES ON THE 
 
 M earth, and under the earth, and fuchas are in the 
 " (ea, and all that are in them, heard I, faying, 
 << Blefiing, and honour, and glory, and power, be 
 « unto him that fitteth upon the throne, and unto 
 « the Lamb, for ever and ever." In the nature 
 of things, it appears impoffible to me to believe 
 thefe paffages to be ftridly and literally tru< r, if end- 
 lets mifery be a truth : Therefore I fay, that I mould 
 not ex petf: any intimations, far lefs abjolute promifes, 
 that God would deftroy death, the works of the 
 devil, and make all things new, with many others 
 
 of the like nature. 
 
 We find it promifed, that every knee (hall bovv: 
 and left fome might fay, that every knee, meant only 
 fome knees, it is explained by the infpired apoitle, to 
 mean all things in heaven, and in earth, and under 
 the earth : and not only fo, but every tongue (hall 
 Lear, and confefs that Jefus Chrift is Lord to the 
 ilorv of God the Father ; which could not be, ex- 
 re ot all were reconciled to him, whether things 
 in heaven, or things in earth : Wherefore, this is 
 alfo promifed; and, in confequence of their being 
 fubdued,humbled, made obedient, and reconciled, 
 thev (hall be reheaded in Chriji; never more to go 
 aftray nor break that band of eternal union, which 
 {hall bind all together in one body, joined to one 
 head; and all (hall give never-ceafing praife to God 
 and the Lamb, world without end. _ 
 
 \s endlefs damnation appears to me to be againjl 
 the promifes, I cannot hold it as an article of my 
 faith ■ but were there no promifes or intimations 
 to the contrary in Scripture, I mould not require 
 it to be threatened in any ftronger terms than it is; 
 I mould believe it as a truth, though I might not be 
 able at prefent, to fee the propriety and equity 
 thereof- I mould never fuffer my weak reafon to 
 l.infay Divine Revelation: But my difficulty anfes 
 lorn thefe exprefs promifes of God, which com-
 
 VNlVXRSAL RESTORATION. 4j 
 
 pofe fo great a part of that book which is given ui 
 as a rule of faith and practice ; and which promifes 
 exprefily aflert a future (late of things beyond (in, 
 forrow, pain, and death of every kind; when all 
 things (hall be made new; and death, the lad 
 enemy of God, Chrift, and man* (hall be deftroy- 
 ed, fwallowed up in victory ; and fin, which is 
 its fting, (hall be no more in exiftence ; and tears 
 fhall be all wiped away, from all faces. 
 
 But, though I have acknowledged that I mould 
 not dare to difpute the doctrine oiendlefs damnation, 
 nnlefs God had given intimations, and even promifes * 
 to the contrary; iince I find feveral dreadful threat- 
 enings in Scripture* in which the word aionion, or 
 iverlafting, is joined with the punifhment of the 
 wicked; yet;, a very little attention will (hew us, 
 that the felicity of the righteous is promifed in 
 much ftronger language, than the mifery of the 
 wicked is threatened, in the Scriptures. 
 
 I remark, in the firfl place, that the word 
 aionion, rendered everlajiing, or eternal, is ufed 
 much oftener in St. John's gofpel alone, to ex* 
 prefs the continuance of the life, or well-being, 
 of the righteous, than it is ufed in the whole 
 Bible, to exprefs the mifery of the wicked ; and 
 this remark is ftrengthend by obferving, that he 
 never once ufes the word in his whole gofpel, nor 
 in his epiftles, to fet forth the duration of punilh- 
 menr. See St. John, iii. 15, 16, 36. iv. 14. 
 V. 24. vi. 27, 40, 47, 54, 68. x. 28. xii. 25, 50. 
 xvii. ver. 2, 3. in all which paflages, the word 
 aionion is ufed to exprefs the continuance of the 
 "Well-being of the righteous. 
 
 But, not to infift on this: I obferve, that there 
 are many itronger expreffions (even in our transla- 
 tion) to fet forth the well-being of the righteous, 
 than any that are ufed as connected With the mifery 
 of the wicked. Ifaiahj xlv. 17. we read, " IfraeL
 
 *'6 /dialogues OU ?H2 
 
 * r (hall be faved in Jehovah, with an everJafttng 
 *' falvation ; ye fhall not be afhamed, nor con- 
 f? founded, world without end." But where do we 
 read, that the mifery of the wicked fhall have no 
 end? The word endlefs, Or world zvithout end, is 
 never once ufed by our translators, to exprefs the. 
 eternity of punilhment, in the whole Bible. 
 
 We read, in i Pet. i. 4. of " an inheritance* it- 
 " corruptible, and undefiled; and that fadeth not 
 (i away, referved in heaven:" and in chap. v. 4. 
 of " a crown of glory, \h?X fadeth not away:" and, 
 Heb. xii. 28. of " a kingdom, which cannot be 
 moved :" And our bleffed Saviour's words are re- 
 markably ftrongupon this fubject, in many places; 
 as, in St. Luke's gofpel, chap. xx. $$, 36. where 
 he fays, " But they who fhall be accounted worthy 
 ie to obtain that world, and the (firfl) refurrection 
 <c from the dead, neither marry, nor are given in 
 "marriage: neither can they die any more: for 
 " they are equal unto the angels ; and are the chil- 
 * dren of God, being the children of the refur- 
 u rectum :" And in St. John, x. 27, 28, 29. we 
 SCad thus: " My fheep hear my voice, and I 
 '-now them, and they follow me : and I give 
 K ' them eternal life : and they fhall never 
 unt ? /I " ; ther fhall any pluck them out of my 
 
 Ia n £r father, who gave them me, is 
 < hand. My x d no ^ . s able tQ luck 
 
 M greater m fi W^ hand/ , In cha F p . xi . 
 them o^ut of My Fathu ^.^ and 
 
 2C. 26. Chrift lays, 1 am - AV 
 « 5 t he life: he that believeth in .«>» *«* he 
 « 'vere dead, yet lhall he live : Aud *hofoever 
 «« liveth and believeth in me, IhaU **?*%. 
 And, in chap. vi. 50. he fays, " This is the oread 
 " that cometh down from heaven, that a man 
 « may eat thereof, and not die." And he ex- 
 preffes the perpetuity of heavenly bhfs, and of our 
 enjoyment of the fame, by advifmg us, faying, 
 
 cl unto
 
 cc 
 
 
 [universal restoration. ty 
 
 ** Lay up for yourfelves treafures in heaven ; 
 ft where neither moth nor ruft doth corrupt, and 
 <( where thieves do not break through nor flea). 
 <l Fear not, little flock ; for it is your Father's 
 e< good pleafure to give you the kingdom. Sell 
 that ye have, and give alms : provide your- 
 felves bags which wax not old, a treafure in 
 " the heavens that faileth not; where no thief 
 M approacheth, neither moth corrupted!," St. 
 Matth. vi. 20. and St. Luke, xii. 32, 33. This is 
 that which St. Paul calleth " a better and an en- 
 <c during fubftance," Heb. x. 34. But what mall 
 I fay of the apoftle's words, 2 Cor. iv. 17? " For 
 " our light affliction, which is but for a moment, 
 ec worketh for us, hath hyperbolen' cis hyperbolen ato- 
 ms barosdoxes katergazetai emin : a giory, exceed- 
 ing aionion, or eternal, to an excefs." Here is an 
 hyperbole upon an hyperbole ; beyond eternal ; 
 a far more exceeding eternal weight of glory. 
 
 But it is not fo much by the different words 
 made ufe of to denote the permanency of the feli- 
 city of the righteous, from thofe which are ufed to 
 exprefs the duration of the mifery of the wicked, 
 that I judge of the continuance of the one beyond 
 the other; fo much as from the different fources 
 from whence they flo*v, and of their different 
 natures. 
 
 The hapninefs of thofe who are reconciled to 
 God, arifes from their union to Chrift ; in which 
 if they continue grounded and fettled during this 
 prefent life, wherein they pafs through fo man) 
 fore trials, the union will become fo permanent, 
 as that it will be impoffible to dilfolve it; and the 
 very nature of things lhews, that if we abide firm 
 to the end, through all difficulties, and overcome 
 all thofe things that would feek to feparate us 
 from Chrift, when we come into that ftate where 
 \ve mall meet with no more temptations^ nor any 
 
 D 2 thing
 
 *8 DIALOGUES ON THE 
 
 thing that hath the lead tendency to draw our 
 minds from God, we muft, of confequence, re- 
 main attached, or united, to him, while we have 
 an exiftence. This doctrine was known to David ; 
 and, therefore, he faid, " While I live, will I 
 *' praife Jehovah; I will fing praifes unto my 
 iC God, while I have any being,' Tfal. cxlvi. 2. 
 civ. 33. It may be proved, that the union fhall 
 continue between Chrift and his faithful ones after 
 this life, and fhall become indiflbluble; and 
 that neither " tribulation, nor diftrefs, nor per- 
 " fecution, nor famine, nor nakednefs, nor peril, 
 €< nor fword ; neither death, nor life, nor angels, 
 f c nor principalities, nor powers, nor things 
 €< prefent, nor things to come, nor height, nor 
 '* depth, nor any other creature, fhall be able 
 il to feparate us (who abide in him) from the love 
 " of God which is in Chrift Jefus our Lord.*'* 
 See Rom. viii. 35 — 39. See alio St. John, xv. 
 
 4> S> 7> 9> IO - *. J ohn > »• 24— 28 - 
 
 The never-ending continuance of the life, ox 
 
 Hate of well-being of the righteous, may be certain- 
 ly inferred, with the greateft eafe, from the continu- 
 ance of the life of Chrift; who is made an high r 
 prieft, f not after the law of a carnal command- 
 " ment, but after the power ofanendlefs life,*'* 
 Heb. vii . 1 6. And he hath exprefly declared, 
 " Becaufe I live, ye fhall live alfo," St. John xiv. 
 1 9. Thus, as long as the caufe remains, the effect 
 muft continue; but the caufe, even the life of 
 Chrift, muft undoubtedly continue to endlefs pe- 
 riods; therefore alfo, the efTecl:, or the life of thofe 
 who are joined to him in an indiflbluble union, 
 mail continue. The apoftle Paul underftopd logip 
 as well as any in our days: and he thus reafonj 
 upon this glorious truth; " The Spirit itfelf bear- 
 «' eth wknefs with our fpirits, that we (who are led 
 J>y the Spirit of God, and have received the fpj* . 
 
 rif
 
 - . 
 
 UNIVERSAL RESTORATION. 2^ 
 
 lii of adoption, whereby we cry, Abba, Father) 
 «* are the children of God : And if children, then 
 " heirs; heirs of God, and joint-heirs with Chrift:. 
 u if fo be that we fuffer with him, that we may be 
 H alfo glorified together," Rom. viii. 16, 17, 
 
 Now, as Chrift, the principal heir, cannot be dif* 
 inherited ; fo, neither can thofe who are joint heirs 
 with him ? The Holy Spirit is given us as the ear- 
 ned of our inheritance, and to teal us to the day of 
 redemption, 2 Cor. v. 5. Ephef. i. 13, 14. and iv. 
 30. Chrift is the head, and the overcomes thro* 
 the blood of the Lamb, are the members of his 
 body, and (hall inherit all things; he will be their 
 God, and they (hall be his children : he is their life, 
 and he " will make them pillars in the temple of 
 '• God, and they fliall go no more out, "Rev. iii. 12. 
 St. Paul fays, " When Chrift, who is our life, ihal! 
 " appear, then fliall ye] alio appear with him in 
 " glory," Col. iii. 4. And St. John fays, " Be- 
 ? f hold what manner of love the Father hath be- 
 & flowed upon us, that we fhould be called the fons 
 '•' of God : therefore the world knoweth us not, 
 f l becaufe it knew him not. Beloved, now are wc 
 f* the fons of God, and it doth not yet appear 
 " what we (hall be: but we know, that when he 
 " fliall appear, we (hall be like him ; for we (hall 
 " fee him as he is," 1 John iii. 1, 2. Thus, we 
 are fure, from the Scriptures, and from the nature 
 of things, that thofe who are drawn by the Fa- 
 ther, United to the Son, fealed by the Holy 
 Ghoft, willingly choofe-the Lord for their portion, 
 and conftantly adhere to him to the end, fliall ne- 
 ver be feparated from him in the future ages; for 
 he himfelf faith, " As the living Father hath fent 
 " me, and I live by the Father ; fo he that eateth 
 *' me, even he fliall live by me," St. John, vi. 57. , 
 And as Chrift is the great attracting loadftone, 
 that (hall finally draw all things to him ; it is evi ] 
 
 dent
 
 JO DIALOGUES ON THE 
 
 dent, that he will preferve/or ever, thofe whom he 
 hath thoroughly drawn to himfelf, and who have 
 adhered to him through the time of trial. Thus is 
 the life eternal of the righteous, or their endlefs ftate 
 of well-being, expreffed in much ftronger language 
 than the mifery of the wicked ; and, moreover, has 
 its foundation in the union between Chrift and his 
 church, and in the nature of things. 
 
 Friend. But if the Spirit of God dwelling in us, and 
 thereby caufing us to adhere to Chrift, and to follow 
 him through all trials, makes our union to him fa 
 perfect, that nothing (hall beable to feparateus from 
 him toall eternity; fince we are confirmed in habits 
 of goodnefs by free choice, and by oft repeated ex- 
 ercifes ; why, by the fame rule, (hall not the mifery 
 of the wicked be endlefs, feeing that they have chofen 
 and adhered to evil through life, and by conftant 
 practice are confirmed therein ? Evil is grown up 
 to a body in them ; and. it appears to me as 
 difficult to reform and bring them off from their 
 vicious habits, as it would be to draw the faints 
 in light from their adherence to virtue and good- 
 nefs. 
 
 Minifler. Your reafoning would be conclufive* 
 upon the fuppofition that there are two eternal prin- 
 ciples, viz. good and evil; if it can be proved, that 
 evil is coexiftent with goodnefs, that it hath always 
 been : then, the abfolute eternity of fin and mifery 
 may be eafily inferred. This is the u;ue founda* 
 tion of endlefs mifery, and it came from the Pagan 
 theology : The Heathens believed in two eternal 
 principles, ever warring againft each other, and nei- 
 ther fully prevailing ; that men had the liberty of 
 enlifting under which they pleafed ; and that thofe 
 who in life chofe virtue, ihould enjoy endlefs feli- 
 city; while thofe who chofe, and adhered to vice, 
 ihould eternally remain under its dominion, and of 
 confequence be always miferable. Thus, the in- 
 fernal
 
 UNIVERSAL RESTORATION. $t 
 
 fernal deities being judged by the poor Pagans to 
 be as eternal as the good gods, and more power- 
 ful ; they facrificed more to the evil principle than 
 to the good, out of fear, and to appeafe the anger 
 of thofe abhorred, malevolent agents ; hence, the 
 frequency of human facrifices. 
 
 Now, when the Chriftian religion triumphed 
 over Paganifm in the Roman empire, many of the 
 philofophers embraced and profefled it, but withal, 
 retained many of their Pagan notions ; among 
 which was the eternity of thefe two oppofite princi- 
 ples : hence arofe the ancient feet of the Manichees, 
 who believed not only the eternal exiftence of two 
 contrary eternal Gods, one good and the other evil; 
 but alfo, that all vifible things were created by the 
 devil ; and upon this principle, they might argue 
 the univerfality of damnation, with as much eafe 
 and certainty, as we, upon the contrary, may argue 
 the certainty of the univerfalReftoration, according 
 to that glorious promife of God, Ifaiah,lvii. 16,17, 
 j 8, 19. i( For I will not contend for ever, neither s^^v-- 
 " will I be always wroth : for the fpirit mould 
 ** fail before me, and the fouls which I have 
 <f made. For the iniquity of his covetoufnefs was 
 I wroth, and fmote him : I hid me, and was 
 wroth; and he went on frowardly, in the way 
 of his heart. I have feen his ways, and will 
 f< heal him : I will lead him alfo, and reftore com- 
 " forts unto him, and to his mourners. I create 
 <c the fruit of the lips; Peace, peace, to him that 
 " is far off, and to him that is near, faith Jeho- 
 (< vah ; and I will heal him." 
 
 Thofe who venture to contradicl; their Maker, 
 and fay, that he will contend for ever, and be always 
 wroth; ought to give as good a reafon, at leaft, 
 why he will, as he hath given why he will not; and, 
 confequently, muft prove him not to be the Fa- 
 ther of all fpirits, and the Creator of all fouls : If, 
 
 therefore, 
 
 a
 
 DIALOGUES ON THE 
 
 therefore, it can be demonftrated, that Satan is aii\ 
 eternal, felf-exiftent, immutable* evil being, and 
 that he hath created all, or a part of mankind, (as 
 ibme anerted formerly, and as I myfelf have heard 
 lately) or that he hath drawn fome of God's 
 creatures into fuch an union with himfelf, that 
 they cannot be feparated from him 5 and that he 
 will maintain his crown, throne, and kingdom, in, 
 oppofition to God, to all endlefs duration ; then, 
 and not till then, may the eternity of fin and mifery 
 be concluded, from the nature of things, with 
 equal eafe and certainty, as the perfection and 
 happinefs of the faints. , 
 
 But, if the kingdom of evil, and all the works 
 of fin', Satan, and darknefs, ihall be totally de- 
 ftroyed by Chrift, and all things fliall be re- 
 headed in him, who is the head of all principality 
 and power, as well as of every man : See Ephe- 
 fians, i. 10. Col. ii. 10. 1 Cor. xi. 3. If every 
 knee mail boW, and tongue lhall fwear, and all 
 things, whether in heaven or in earth, or under 
 the earth, fliall confefs that he is Lord; and all 
 things, whether in heaven or in earth, ihall btf 
 reconciled to him : See Ifaiah, xlv. 23. Phil, m 
 10. Col. i. 20. And all kingdoms (not excepting 
 that of the prince of the power of the air) (hall be 
 broken and deftroyed by the kingdom of Chriit, 
 which lhall itfelf be yielded up into the kingdom 
 of bounlefs love, where judgment lhall be no more i 
 What fliall we fay of that dodnne, that teaches 
 us the endlefs duration of evil? So fens the endlefs fin 
 and mifery of the wicked from being inferred from 
 the endlefs holinefs and felicity of the righteous, m 
 the kingdom of the Father, that every proof and 
 demonftration of the latter, concludes equally 
 
 ag;ainft the former. 
 
 One of the firft arguments that ever began to 
 take hold of my mind, and to bring me to think 
 
 ienouiry'
 
 a 
 tt 
 tt 
 tt 
 tt 
 
 tt 
 (c 
 tt 
 ft 
 a 
 a 
 tt 
 tt 
 
 UNIVERSAL RESTORATION. %$ 
 
 ferioufly of the fyftem of the Reftoration, was, 
 what I read in a little book upon the fubject cal- 
 led, The Everlajling Go/pel, &c. and is there thus 
 exprefTed. 
 
 " It is as impoffible that there fhould be two end- 
 lefs contrary things, as that there fhould be 
 two real contrary deities, a good God and a 
 bad one, or two forts of contrary creatures, 
 both of truly divine original, fome being made 
 good by God, and others bad. For an abfo- 
 " lute and merely infinite duration, which has 
 neither beginning nor end, is according to the 
 ccnfeflion of all divines, yea of every reafonable 
 man, a property peculiar to the uncreated Be- 
 ing only. But fuch an infinite duration, which, 
 although it has a beginning, yet mail have no 
 end, can only be the property of thofe creatures, 
 that are of divine original. For as thefe, ac- 
 cording to the language of the fcripture, are of 
 iC divine origin, and therefore are rooted in God, 
 ic or in his almighty creating power, which has 
 " no beginning, they can alfo be everlafting, 
 lc their exiftence or duration can alfo be without 
 tc end in God. But whatsoever has not its eter* 
 tx nal root in God, or in his eternal creating 
 power, but is fprung up in the creature in this 
 world, by its voluntary turning away from 
 God, and againft his holy will, and confe- 
 quently is an abomination and difpleafure to 
 the Molt High, and is only fuffered by him, 
 fuch as fin, and the punifhment depending 
 <l thereon, thefe things cannot poflibly be of an 
 <c abfolute endlefs exigence and duration, or re- 
 iC main fo long as God fliall exift ; but mud 
 " of neceflity once ceafe and be annihilated. For 
 " as God is a Being to thofe creatures which he 
 ce created good, and which exift through his will, 
 " wherein they may fubfift and bepreferved with- 
 
 F " out 
 
 « 
 
 a 
 a 
 a 
 a 
 tc
 
 ti 
 
 a 
 
 34 DIALOGUES ON THE 
 
 " out end ; fo he is on the contrary, to iniquity 
 and fin, (which a gain ft his will, is fprung up 
 in and flicks to the creatures) a confuming fire, 
 whereby all fin and perverfenefs in the creatures 
 " mull be at laft coniumed, annihilated, and fe- 
 " parated from them in thehigheft degree, in or- 
 u der to reftore them to their primitive purity ; 
 " in the fame manner as the fire does not confume 
 " and deftroy the gold, but only the drofs, and 
 ci that which is impure." 
 
 We will now ftate lb me of the arguments in fa- 
 vour of the endlefs continuance of the happinefs of 
 the faints, in the kingdom of their Father ; and 
 thole which prove that the ftate of mifery fhall 
 come to an end. 
 
 Chrift hath promifed, that the happinefs of the 
 faints (hall have no end ; becaufe his life fhall have 
 no end, and he is their life. 
 
 The mifery of the wicked fhall end, becaufe 
 the kingdom of evil (hall end. 
 
 The power t>f God ftands engaged to preferve 
 and keep thofe who commit themfelves to him ; 
 and thus their union with him lhall always con- 
 tinue. 
 
 The fame is engaged to deftroy that covenant 
 with death, and that agreement with hell, where- 
 by linners are held in fubjection to Satan, and 
 thus to take the prey from the mighty, and the 
 captives from the terrible. 
 
 The fubjects of Chrift are his natural fubjects ; 
 he is their rightful fovereign : but Satan's fubjects 
 are ilaves, led captive by him at his will ; he is 
 an ufurper, and all that are in b.ondage to him be- 
 long to Chrift, who will finally draw them all to 
 himfelf. 
 
 Thofe that are in blifs fhall be eternally at- 
 tracted by him, and lhall always choofe that which 
 is o-ood ; but when evil is broken, its influence 
 
 Avail
 
 UNIVERSAL RESTORATION. 35 
 
 mall no more prevail over thofe that are capti- 
 vated by it ; and they (hall feel the conveniences 
 of fin in fuch a manner as to loathe it ; and they 
 ihall heartily return, and fwear allegiance to their 
 rightful King. 
 
 There fhall be no influence to draw the faints in 
 blifs from Chrift, and thereby diiiolve his king- 
 dom ; but all the influence of God and goodneis, 
 fhall tend to diiiolve the kingdom of darknefs, 
 and to put an end to the thraldom and mifery of 
 its unhappy flaves. 
 
 Thus, I might go on with a long train of ar- 
 guments upon this fubject ; but theie may fuflice. 
 
 Friend. Your arguments would feem very con- 
 clusive, for the entire fu ejection of all things, if 
 you could prove that the word all, intends lite- 
 rally and mathematically, the whole \ without ex- 
 ception ; but this, I doubt, will be difficult for you 
 to do, as you muft know, that it is very fre- 
 quently ufed in common language for apart, and 
 fometimes for only a Jm all part of mankind. 
 
 Minijler. I acknowledge, this is the cafe in 
 common converfation, and in fuch parts of the 
 facred hiflory where we are in no danger of being 
 milled by it, being well informed by the context, 
 or fome other paflages, or from the nature, or from 
 the circumftances of the facts, that we muft take 
 it in a limited fenfe ; but I do not recollect any 
 paflage, where any -point of doBrine is fpoken of, in 
 which the word all is ufed in that uncertain and 
 indeterminate manner : and it is neceflary that it 
 mould not be ufed in that way, in matters of im- 
 portance ; becaufe we might be led into contufion 
 and great uncertainty thereby ; not knowing whe- 
 ther to underftand it univerfally, or 
 Wherefore, 1 lay down this plain rule; viz. When 
 the word all is ufed in any paflage of Sciipture, 
 and wcare notneceflarily obliged, either bythecon- 
 
 F 2 text,
 
 $6 DIALOGUES ON THE 
 
 text or fome other text, or the nature and cir- 
 cumftances of the cafe, to nitderftand it partially; 
 and especially, where any important point of doc- 
 trine is fpoken of, we are always to underftand it 
 itniverfally , without exception. 
 
 Friend. But can you prove from the writings" of 
 the apoftles, that they ufed the word all in this 
 large and univerfal fenfe ? 
 
 Mimfier. Yes, my friend, very eafily, and in 
 the moil unexceptionable manner. Hear what 
 the author of the Epiftleto the Hebrews fays upon 
 this matter : " Thou haft put all things in fub- 
 " jeaion under his feet : for in that he put all 
 " in fubjection under him ; he left nothing that is 
 " not put wider him," Heb. ii. 8. 
 
 It is evident, that the apoftle'sreafoning would 
 be very inaccurate, if not entirely falfe, upon the 
 fuppofition that all things did not intend all, in. 
 the largeft fenfe : for how would this conclufion 
 naturally and neceffarily follow, " For in that he 
 " put all in fubjection under him, he \dt nothing 
 " not put under him ;" unlefs it be premifed, 
 that all is ufed in the universal fenfe of the word ? 
 
 Friend. But hath not the fame apoflle made an 
 exception, when he ufes the word all, in fome 
 other of his writinss? 
 
 '_ Minifier.^ Yes, truly ; but it is fuch an excep- 
 tion as juftifies this fenfe of. the word, more than 
 a thoufand arguments : " For he hath put all 
 " things under his feet ; but when he faith, all 
 " things are put under him, it is manifeft, that he 
 " is excepted which did put all things under him,'* 
 i Cor. xv. 27. Here God the Father being alone 
 excepted, proves all other beings to be included 
 in the words all things; and that in fo convinc- 
 ing a manner, that I am aftoniihed that I did not 
 perceive it long before I dido : ■ ' 
 
 Friend*
 
 UNIVERSAL RESTORATION. 37 
 
 Friend. It is true, that nothing can be plainer, 
 than that all things, in thefe places, muft mean 
 all beings, except God ; but then, perhaps, St. 
 Paul only meant, that they mould be fubjecl: to his 
 confront, an d not brought willingly to obey : If you 
 can prove this point as clearly as you have the 
 other, and from the fame authority, it will feem 
 to put the matter with me beyond difpute. 
 
 Minifier. This is very eafily done ; for it is 
 universally acknowledged by all Chriftians, that 
 all things are now, and have ever been, fubjecl: 
 to his controul ; for when he was upon earth, in 
 his loweft ftate of humiliation, even the unclean 
 fpirits, the moit rebellious of beings, obeyed his 
 word ; which made thofe who faw his miracles cry, 
 with amazement, " What thing is this ? what 
 " new doctrine is this ? for with authority com- 
 <e mandeth he even the unclean fpirits, and they 
 (( obey him," St. Mark, i. 27. The devils obeyed 
 him univerfally, in whatever he commanded 
 them ; and could not enter into the fwine without 
 his permiffion ; and how difagreeable foever his 
 words were to them, they were forced to comply, 
 without daring to complain ; yea, they frequently 
 feemed like humble fuppliants ; and once we read, 
 they went fo far as to adjure our bleffed Lord not 
 to torment them : See St. Mark, v. 7. The winds, 
 waves, fillies, all obeyed him ; all difeafes, and 
 even death itfelf, heard his voice, and departed 
 at his bidding ; and to his difciples he (aid, 
 " All power is given unto me, in heaven and in 
 " earth," Matth. xxviii. 18. and certainly now, 
 he is at" the right hand of God, angels, and 
 " authorities, and powers, are made fubject unto 
 " him," 1 Pet. iii. 22. God hath exalted him 
 far above all principality, and power, and 
 might, and dominion, and every name that is 
 named ; not only in this age, (for fo 1 render 
 
 " the 
 
 a,
 
 3$ DIALOGUES ON THE 
 
 ie the word aloni) but alfo in that which is to 
 " come; and put all things under his feet, and 
 si gave him to be the head oyer all things to the 
 " church," Ephef. i. 21, 22. But, as though 
 the apoftle had known that the fenfe would be 
 difputed, he hath faid, ({ But now we fee not yet 
 " all things put under Mm" Heb. ii. 8. All things 
 were fubject to his controul, even on earth ; and 
 they cannot be lefs fo, now he is exalted to hea- 
 ven, to the glory which he had with the Father 
 before the world was • and yet, many years after 
 his afcenfion, the apoftie fays, " But now we fee 
 " not yet all things put under him ; n by which he 
 muft certainly mean their being willingly Jubj eel 
 unto him ; for, in all other fenfes, allthingsare now 
 putunderhim, in the moft unlimited manner, as we 
 have feen already. ■ But the apoftle goes on to tell 
 how far the important work is accomplished, and 
 that a fore foundation is laid for its entire comple- 
 tion ; faying, " But we feejefus, who was made 
 " a little lower than the angels, for the fuffering 
 " of death, crowned with glory and honour, that 
 <c he, by the grace of God, mould tafte death for 
 " all ;" (for fo the word pantos ought to be ren- 
 dered). There was anciently a manufcript in 
 ufe, in which the words were choris Theou inftead 
 of chariti Theou, that is, for all, except God. 
 And there is little doubt of its being the true 
 fenfe ; becaufe St. Paul makes the fame excep- 
 tion, with refped to thofe who are put under 
 Chrift, as we have before noted, 1 Cor. xv. 27. 
 Then the apoftle adds, " For it became him, 
 " for whom are all things, and by whom are all 
 " things , in bringing many fons unto glory, to 
 « make the Captain of their falvation perfed 
 4< through fufferings," Heb. ii. 9, 10. 
 
 Inftead of the word all intending only a part, 
 we find, in feveral places, that the word many in- 
 tends all, as in Rom. v. 15, 16 a 19. " For if 
 
 < { through
 
 a 
 «< 
 
 tt 
 tt 
 
 tt 
 a 
 a 
 a 
 ■a 
 
 VjNlVERSAL RESTORATION. 39 
 
 tc through the offence of one, many be dead ; 
 much mere the grace of God, and the gift by 
 grace, which is by one man, Jefus Chrift, hath 
 abounded unto many. The free gift is of many 
 offences untojuftification. For, as by one man's 
 *' difobedience many were made iinners ; lb, by 
 <c the obedience of one, mall many be made 
 righteous." Ifaiah, liii. 11, 12. "By his 
 knowledge mall my righteous fervant juftify 
 many (or the many) ifor he mall bear their ini- 
 quities. And he bare the fins of many? and 
 made interceffion for the tranfgreffors." Thefe 
 many are called all, in the 6th verfe: " All we, 
 " like fheep, have gone aftray; we have turned 
 *' every one to his own way : and Jehovah hath 
 " laid on him the iniquity of us all." 
 
 But, to return to our fubjeft : St. Paul aifures 
 us, that though all things, without exception, are 
 put under him, in one fenfe; yet, in another, he 
 lays, " But now we fee not yet all things put under 
 ie him." But he leaves us not in the dark about 
 the matter; but fpeaks of that effectual " work- 
 ci ing, whereby he is able even to fubdue all things 
 * c unto himfelf," Phil. iii. 21. " And when all 
 iC things ihall be/ubdued unto himfelf, then (hall the 
 *' Son alfo himfelf be fubject unto him that put all 
 " things under him, that God may be all in 
 " all," i Cor. xv. 28. Here we plainly find, 
 a very neceffary diflinction between all things 
 being put under him ; and all things being fubdued 
 unto him the former is already done, in the 
 fulleft manner ; and the latter Jftall be as per- 
 fectly and as fully accomplished, in due time : 
 " Becaufe the creation itfelffnall be delivered from 
 " the bondage of corruption, into the glorious li- 
 berty of the children of God. For we know, 
 " that the whole creation groaneth and travaileth 
 in pain together, until now," Rom. viii. 21, 22. 
 
 Though 
 
 t. 
 
 «
 
 , DIALOGUES ON THE 
 
 Though what hath already been fpoken, may 
 feem more than enough to prove the point refpecl- 
 ing the word all; yet there is one paffage more, 
 full to the purpofe, that I would not omit; ic 
 being, of itfelf, fully fufficient to fettle the difpute 
 f or eV er :— The apoftle, fpeaking of Chriff, faith, 
 Who is the image of the invisible God, the firft- 
 born of every creature : for by him were all things 
 created that are in heaven, and that are in earth, 
 vliible and invifible, whether they be thrones, 
 or dominions, or principalities, or powers; all 
 things were created by him, and for him : and 
 « he is before all things, and by him all things 
 « confift. And he is the head of the body, the 
 church ; who is the beginning, the firft-born 
 from the dead : that in all things he might have 
 the pre-eminence. For it pleated the Father, 
 that in him mould all fulnefs dwell ; and hav- 
 ing made peace through the blood of his crois, 
 « by him, to reconcile all things unto himiell; by 
 " him, I fay, whether they be things inearth, 
 " or things in heaven, 5> Col. i. 15 — 20. 
 
 As the word all is generally acknowledged to 
 be ufed in its mod extenfive fenfe, in every place 
 in this paragraph, except the laft, there is no rea- 
 ion to be given why the apoftle mould change the 
 fenfe of theword, without giving us the leaft notice 
 of it; and, indeed, it would be very unkind, 11 
 not unfair, for him thus to do; as it would 
 tend to miilead us, in a matter of very great 
 
 importance. , ; ' 
 
 Friend I hope that I am not fo attached to 
 my own opinions as to be unwilling to hear and 
 confider what may be advanced againft them ; but 
 th- doctrine of endlefs damnation has been lo ge- 
 nerally confidered as a moft important article oi 
 faith by all denominations, that I can by no 
 means thinly of giving it up, unlefs your are able 
 
 a 
 a 
 a 
 a 
 a 
 a 
 
 a 
 a 
 <« 
 cc 
 
 a
 
 UNIVERSAL RESTORATION. ( 41 
 
 to eftablifh the contrary fyftem upon the mod 
 folid ground, and anfwer all the fcriptural ob- 
 jections fairly, that have been, or that can be 
 brought againft it ; for I mud have all my doubts 
 folved, before I can think of believing fuch a 
 ftrange doctrine as this appears to me. 
 
 Minijler. I mod heartily commend your pru- 
 dence and fincerity: /took the fame refolution; 
 and would never receive this view, till I could an- 
 fwer all objections to my own fatisfa&ion: and if 
 you are difpofed to enquire farther at another op- 
 portunity, I (hall be happy in giving you ail the 
 afiiftance in my power. 
 
 END OF THE FIRST DIALOCUE. 
 
 DIALOGUE
 
 42. DIALOGUES ON THE 
 
 DIALOGUE II. 
 
 Friend. JTS OOD day to you, fir, I was jutt 
 \j paffing by, and if you have a lit- 
 tle time to fpare, I mould be happy to have 
 fome farther difcourfe with you, refpe&ing your 
 fentiments; for although I cannot fall in with 
 your views, yet I am convinced, that your mind 
 Is upright in the matter, and that you do not dis- 
 agree with your brethren for the fake of differing, 
 but for what you believe to be truth. 
 
 Minifter. I have this to fay, (and I can with 
 truth declare it) that I never mould have diffented 
 from my brethren, had they only given me the 
 liberty of enjoying that natural right, of freely 
 thinking for myfelf in matters of religion. I fin- 
 cerely wilh to live and die in unity with all that 
 love God and keep his commandments^ and I 
 fliould never have troubled the world with my 
 fentiments, had not great pains been taken to re- 
 prefent me as a heretic, and my fentiments dan- 
 gerous to mankind: This was done to prevent 
 people from hearing what I had to fay in other 
 matters. I was therefore, in a fort, compelled to 
 fit down and anfwer all the objections that were 
 brought againft the truth I believed ; which an- 
 fwers, drawn (as I truft) fairly from the Scrip- 
 tures, have fatisfied many who have read what I 
 then wrote upon the {abject. 
 
 Friend. 1 never faw your anfwers to objections 
 in print : but in our laft converfation, you gave 
 inch anfwers to many queftions, as feemed to con- 
 vince
 
 UNIVERSAL RESTORATION. 43 
 
 vi nee me that much more might be faid in favour 
 of the general Reftoration than I formerly ima- 
 gined : But I have a number of objections remain- 
 ing, which appear to me unanfwerable ; and which 
 I beg leave to ft£te you in the plained manner. 
 
 Minifier. Do, my dear friend ; you will give me 
 pleafure, by being free and open upon thisfubject: 
 propofe all your objections, in the ftrongeft man- 
 ner poffible, and 1 will give you fuch anfwers as 
 have fatisfied me in the matter ; and I beg leave 
 to allure you, that no light, trifling, or forced an- 
 fvver, far lefs a manifefl evafion, would fatisfy my 
 mind upon this awful and interefling fubjecl; and 
 if what I believe is not capable of a fcriptural de- 
 fence, I (hall endeavour to quit the ground as 
 fpeedily as poffible. 
 
 Friend. The words of our Saviour, recorded by 
 St. Mark, chap. ix. 43 — 49, form a very ferious, 
 and to me an unanfwerable objection againft the 
 univerfal Reftoration. 
 
 li And if thy hand offend thee (or caufe thee to 
 " offend) cut it off: it is better for thee to enter 
 " into life maimed, than having two hands, to go 
 " into hell; into the fire that never (hall be 
 " quenched (or that is unquenchable): where their 
 (i worm dieth not, and the fire is not quenched. 
 <c And if thy foot offend thee, (or caufe thee to of- 
 " fend) cut it off: it is better for thee to enter 
 <{ halt into life, than having two feet, to be caft 
 " into hell, into the fire that never fhall be quench- 
 <{ ed (or that is unquenchable) : where their worm 
 " dieth not, and the fire is not quenched. And 
 if thine eye offend thee, (or caufe thee to of- 
 fend) pluck it out : it is better for thee to enter 
 into the kingdom of God with one eye, than 
 {t having two eyes, to be caft into hell fire : where 
 " their worm dieth not, and the fire is not quenched . 
 ts For every one (hall be falted with fire, and every 
 u ftcrifice (hall be falted with fait.'* 
 
 G 2 Here 

 
 A a DIALOGUES ON THE 
 
 Here our Lord repeats five times, that " the 
 " fire is not, or never fhall be quenched, or is 
 " unquenchable ;" words of nearly fimilar mean- 
 ing: Three times he fpeaks of hell, as a. place 
 where " their worm dieth not:" and, to fhevv the 
 perpetuity of the fufferings of the miferable, he 
 lays, " For every one mail be faked with fire ;" 
 i. e. preferved by the fire, as fait preferves meat. 
 Thefe are the objections from this paffage, briefly 
 ftated : Are you able to anfwer them fairly, with- 
 out any evafion, from the authority of Scripture? 
 
 Minifier. This is certainly a mod terrible paf- 
 fage, and deferves to be confidered particularly. 
 
 'There is no doubt but Jefus Chrift had his eye 
 upon that palfage in Ifaiah, lxvi. 24. — ' i And they 
 * s fhall go forth, and look upon the carcafes of 
 * f the men that have tranfgreiled againft me: for 
 ,f their worm fhall not die, neither lhall their fire 
 •« be quenched ; and they fhall be an abhorring 
 " unto all flefh." 
 
 It will be of ufe to us to underftand when this 
 prophecy fhall be fulfilled : It fhall be when the 
 Children of Ifrael fhall return, and be fettled in 
 their own land; and their enemies fliall come 
 againft them, and fhall be deftroyed, and their 
 carcafes fhall fall upon the mountains of Ifrael, 
 and fhall be a prey to the fowls of heaven, and 
 their flelh fhall be devoured by worms, which 
 fhall not die, till the)' have eaten and entirely de- 
 ftroyed their bodies. 
 
 " Thou (halt fall upon the mountains of Ifrael, 
 « thou and all thy bands, and the people that is 
 " with thee ; I will give thee to the ravenous birds 
 " of every fort, and to the beads of the field, to be 
 ,V* devoured. Thou limit fall upon the open field : 
 << for I have fpoken it, faith Adonai Jehovah. 
 <f And it lhall come to pais in that day, that I will 
 " give unto Gog a plac- there of graves in Ifrael, 
 
 the
 
 .< 
 
 ii 
 
 it 
 
 cc 
 
 UNIVERSAL RESTORATION. 45 
 
 ** the valley of the pafTengers on the eaftof the Tea: 
 and it (hall flop the nofes of the pafTengers ; and 
 there ihall they bury Gog, and all his multi- 
 tude: and they fhallcallit, The Valley of Ham- 
 mon-Gog. And feven months (hall the Houfe 
 <f of Ifrael be burying of them, that they may 
 " cleanfe the land." (See Ezek. xxxix. 4, 5, 
 11,12.) " And it (hall come to pafs, that every 
 " one that is left of all the nations which came 
 againft Jerufalem, ihall even go up, from year 
 to year, to worfhip the King, Jehovah, of 
 u Hofts, and to keep the feaft of tabernacles." 
 Zech. xiv. 16. u And it Ihall come to pafs, 
 " that from one new moon to another, and from 
 ci one fabbath to another, (hall all flefh come to 
 " worfhip before me^ faith Jehovah." Ifaiah, 
 lxvi. 21. And they that ihall come up to Jeru- 
 falem, to worfhip the Lord, during the time that 
 thefe bodies (hall lie in the open field, (hall go 
 forth, and behold them in a ftate of putrefaction, 
 a prey to worms ; and all the nations of the earth 
 (hall fee God's judgments executed upon thofe 
 who dare to rebel againft him, by making war 
 againft the Lamb, and againft his army. Rev. 
 xvii. 14. xix. 19. 
 
 It is alfo intimated by Ezekiel, that a firefhali 
 be kindled, to burn their weapons of war, 
 &c. which ihall laft for fome time. Hear his 
 words : " And they that dwell in the cities of 
 " Ifrael ihall go forth, and ihall fet on fire and 
 <c burn the weapons, both the ihields and the 
 ** bucklers, the bows and the arrows, and the 
 " hand-ftaves and the fpears ; and they fliali 
 burn them with fire feven years : fo that they 
 (hall take no wood out of the field, neither cut 
 down any out of the forefts ; for they ihall burn 
 * f the weapons with fire." See Ezek. xxxix. 9, 10. 
 Thus have I endeavoured to give the plain 
 
 ienfe 
 
 it
 
 46 DIALOGUES ON THE 
 
 fenfe of the text to which our Lord alluded ; and 
 I have not thefmalleft doubt of its being hereafter 
 
 literally fulfilled. 
 
 I will now endeavour to give what appears to 
 me the meaning of the text before us :— .Chnft 
 threatened that thofe who would not deny them^ 
 felves, and cut off thofe things that led them into 
 fiif, mould hereafter fuller infinitely greater incon- 
 veniencies, by being caft into hell fire. And, 
 Oh " who can conceive how dreadful a portion is 
 threatened to fome tranfgreffors ! that they "-foall 
 " drink of the wine of the wrath of God, which 
 " is poured out without mixture, into the cup 
 « of his indignation ; and (hall be tormented with 
 " fire and brimftone, in the prefence of the holy 
 " angels, and in the prefence of the Lamb : And 
 " the ffiriofce of their torment afcendeth up ages 
 " of ages; and they have no reft, day nor night. 
 
 Rev. xiv. 10, it. , i a h u. j 
 
 Thus, as the enemies of God, who (hall be de- 
 ftroyed near Jerufalem, fhall have their carcafes 
 expoled, full of worms, and be an abhorring unto 
 ail that behold them ; fo thofe who are caft into 
 the burning lake, (hall be publicity expofed to 
 frame, and thall fuffer openly for their cruncs ; and 
 the fmoke of their torment fhall afcend up continu- 
 ally during thofe ages that the lake of fire,or the 
 fecond death, mail continue. 
 
 But when 1 confider, that this terraqueous globe 
 kfelf is probably to become the lake of fire, when 
 the elements (hall melt with fervent heat; and yet 
 after that dreadful fcene is paft, the earth itielr 
 fhall be renewed, and become the habitation ot 
 rip-hteoufnefs ; 1 can hardly have any doubts, but 
 all the rational part of the creation, " mail bede- 
 « livered from the bondage of corruption, into 
 » the glorious liberty of the « children of God. 
 See Rom. viii. 19, 20, 21, 22. ^
 
 UNIVERSAL RESTORATION. 47 
 
 Thus, if the lake of fire, or fecond death itfelf, 
 iliall be deftroyed, (hall ceafe, and be no more ; 
 there is an end to tormenting pain ; though, perhaps, 
 fuch inward rejkfiious, (hall continue forfome time 
 longer, (if not to eternity) which, though they (hall 
 tend exceedingly to increafe the love of God in 
 thefouls thus delivered, (hall fill them with (hame, 
 limilar, or perhaps more pungent than we feel here 
 on earth, when we are melted under a deep fenfe 
 of our manifold tranfgreffions, and of the pardon- 
 ing love of God at the fame time. — — This feems 
 to me to be the meaning of fuch pailages as thefe: 
 
 i( O my God, make them like a wheel; as the 
 " ftubble before the wind. As the fire burnetii 
 tf the wood, and as the flame fetteth the mountains 
 u on fire ; fo perfecute them with thy tempeft, and 
 " make them afraid with thy ftorm. Fill their 
 " faces with fliame, that they may feek thy name, 
 " O Jehovah. Let them be confounded and 
 ,e troubled forever ; yea, let them be put to (hame, 
 * f and perifh : That — (our tranflators have added 
 the word men, but the fenfe determines that the 
 addition fhould be) — "they may know that thou 
 " whofe name alone is Jehovah, art the Mod 
 "High over all the earth," Pfal. lxxxiii. 13 — 18. 
 
 " The wife fhall inherit glory, but (hame fhall 
 " be the promotion of fools," Prov. iii. 35. 
 
 11 They fhall be greatly athamed, for they thai! 
 
 notprofper; their everlafting confuiion fhali 
 " never be forgotten," Jer. xx. 1 1. xxxiii. 40. 
 
 *f They fhall be afhamed, and alfo confounded, 
 tc all of them : they fhall go to confufion together, 
 te that are makers of idols," Ifa. xlv. 16. " And. 
 (f all that are incenfed againft him, (Jehovah) 
 if fhall be afhamed," verfe 24. 
 
 u For thus faith Adonai Jehovah ; I will even 
 i deal with thee as thou haft done, which haft de- 
 
 fpifed 
 
 n 
 
 a
 
 48 DIALOGUES ON THE 
 
 " foifed the oath in breaking the covenant. Ne- 
 « verthelefs, I will remember my covenant with 
 « hee in the days of thy youth, and I wdl eftabhfh 
 « unto thee an everlafting covenant. Then thou 
 « (halt remember thy ways, and be alhamed,when 
 « thou (halt receive thy filters, thine elder and thy 
 « younger ( viz. Samaria and Sodom) ; and I will 
 « I?ye °.hem unto thee for daughters, but not by 
 « ?hy covenant. And 1 will eftabliO. my covenant 
 •< with thee, and thou (halt know that I anijwo- 
 « vah: That thou mayeft remember and becon- 
 « founded, and never open thy mouth any more, 
 « becaufe of thy (hame when I -m pacified o- 
 « ^vards thee, for ail that thou haft done, faith 
 « Adonai Jehovah," Ezek. xvi. 59—63- 
 
 « Then'mall ye remember your own evil ways. 
 « and your doings that were not good and lha I 
 « loathe yourfelves in your own fight, for your im- 
 "ciuities and for your abominations. .Not tor 
 «< you fakes do 1 this, faith Adonai Jehovah, be 
 « I known unto you ; be alhamed and confound- 
 « ed, O houfe of Ifrael," Ezek. ***«•*'. S 2 ;. 
 
 But the lake of fire mall go out, when all the 
 purpofes for which it (hall be kindled are accom- 
 £SLd ; and if fo, then it follows of We t hat 
 Intelligences (hall be no longer tormented therein. 
 FrUnd. But when God fays, that a fcj^ 
 be quenched, does it not neceffanly imply, that 
 it Iball never ceafe burning ? , 
 
 Minifler. By no means : for we read n fevera 
 Places of Scripture of fires that have ceafed, ages 
 J,, that were P fpoken of in as ftrong terms as are 
 Jed by Chrift, refpefting the fire ot hell 
 
 As for inftance : In Lev. v.. i 3 - *"^„ ,„ . £ 
 "fire mall ever be burning upon the : altai . it 
 « mall tfrtr go out." This is a much ft onge 
 expreffion than if it had been fa.d, It jhal
 
 UNIVERSAL RESTORATION. 49 
 
 (C not be o^ienched;" for ic is faid, " It fhall never 
 "go out:" But furely, it rauft be ufed with fome 
 limitation; for we know that it hath ccafed, ages 
 ago : And we read, that Daniel prophefied of the 
 Median, that he mould " caufe the facrifice and 
 " oblation to ceafe," Dan. ix. 27; butit would cer- 
 tainly have been a weak argument againft Daniel's 
 prophecy, that as Mofes had faid, The fire mould 
 never go out upon the altar, therefore the Mef- 
 fiah could never caufe the fieri fice and oblation 
 to ceafe; but it would be juft as good an ar- 
 gument againft Daniel's prophecy, as the words 
 of Chrift are againft Ifaiah's : " Fori will not 
 si contend for ever, neither will I be always 
 " wroth; for the fpirit mould fail before me, 
 " and the fouls which I have made. I have 
 *•' fworn by myfelf, the word is gone out of my 
 a mouth in righteoufnefs, and (hall not return, 
 is That unto me every knee fhall bow, every 
 *< tongue fhall fvvear. Surely lhall fay, In Js- 
 " hovah have I righteoufnefs and ftrength ; to 
 ts him fhall come; and all that are incenfscl againft 
 « c him fhall beafhamed," Ifa. lvii. 16. xlv. 23, 24. 
 In Jer. xvii. 27. we read : " But if you will not 
 '* hearken unto me, &c. then will I kindle a fire 
 " in the gates thereof, and it fhall devour the pa- 
 * { laces of Jerufalem, and it Jl:.all not be quenched." 
 See alfo chap. iv. 4, xxi. 12. Amos v. 6. 2 Kings 
 
 xxii. 17. 
 
 Similar threatenings we find pofitively pronoun- 
 ced by Ezekiel, at the command of God: <c More- 
 " over the word of Jehovah came unto me fay- 
 " ing, Son of man, fet thy face towards the fouth, 
 " and drop thy words towards the fouth, and pro- 
 " phefy againft the foreft of the fouth field; and 
 " fay to the foreft of the fouth, Hear the word of 
 " Jehovah; Thus faith Adonai Jehovah, Be- 
 " hold I will kindle a lire in thee, and it lhall 
 
 H " e'evour
 
 JO DIALOGUES ON THE 
 
 
 devour every green tree in thee, and every dry 
 tree: the flaming flame mail not be quenched, 
 " and all faces from the fouth to the north, (hall 
 " be burnt therein; and ail flefh (hall fee that I 
 *' Jehovah have kindled it; it Jh all not be ([uench- 
 " ed" Ezek. xx. 45, 46, 47, 48. See alio Jer. 
 vii. 20. 
 
 Now thefe threatenings were furely executed; 
 for the people did not hearken to God: he did 
 certainly kindle a fire, and it burnt, and was not' 
 quenched, but confumed Jerufalem and all her 
 palaces.; an,d- the beautiful forefts that were fo 
 much efteemed, ihared the fame fate: But what 
 perfon will argue, that the whole city and country 
 rnuft be now in flames; and muit have been con- 
 fuming, from the days of Jeremiah and Ezekiel, 
 becaufe of thefe expreffions, "The flaming flame 
 <c fnall not be quenched," &c. fince we know 
 that Jerufalem, and the country round about, have 
 been fince inhabited, and will be again, in a more 
 glorious manner than ever? 
 
 Neither will it help the matter to fay, that we 
 muft underfland the fixe figuratively, for the anger 
 of God, &c. for he declares by Zechariah, after 
 thefeventy years captivity , that he was " returned 
 " to Jerufalem with 'mercies." See Zech. i. 16. And 
 though the prefent defolation of that land is com- 
 pared to the overthrow of Sodom and Gomorrah, 
 Admah and Zeboim, Deut. xxix. 23 — 28. And 
 Ezekiel not only fpeaks of it as defolate and wafte, 
 but as having been always io; though we know it 
 was formerly filled with inhabitants : (See Ezek. 
 xxxvi. 34, 35, xxxviii. 8.) Yet all the prophets 
 fpcak of a time to come, when it (hall be much 
 more flourishing than ever it hath been ; and Jfaiah 
 lays, " Whereas thou hail been forfaken and hat- 
 *' ed, fo that no man went through thee; I will 
 M make thee an eternal excellency, a joy of many 
 
 " genera-;
 
 cc 
 
 (( 
 
 it 
 
 l( 
 
 (■( 
 it 
 it 
 it 
 a 
 
 UNIVERSAL RESTORATION. 51 
 
 ** generations. Thou fhalt no more be termed 
 Forfaken; neither mall thy land be termed De- 
 folate; but thou malt be called Hephzibah (my 
 delight is in her) and thy land Beuhh (married) '; 
 for Jehovah delighteth in thee, and thy land 
 (hall be married," Ifaiah lx. 15. lxii. 4. 
 Thus we may Tee, by thefe and many other paf- 
 fages, that predictions apparently directly contrary 
 one to the other, maybe all fulfilled upon thefaine 
 land, people and perfons; only allowing a proper 
 time to each, without which we can never make 
 fenfe of many prophecies. 
 
 Ifaiah, (peaking of the land of Bozrah, fays, 
 " And the dreams thereof fhall be turned into 
 pitch, and the duft rhereof into brimftone: and 
 the land thereof fhall become burning pitch. 
 It (hall not be quenched, night nor day; the 
 imoke thereof (hall go up for ever : from ge- 
 neration to generation it (hall liewafte; none 
 tl fhall pafs through it, for ever and ever. But 
 <f the cormorant and the bittern ihall poffefs it; 
 ** the owl alfo, and the raven, ihall dwell in it:" 
 (birds that cannot live in fire, pitch, and brim- 
 ftone, any better than men.) " And thorns (hall 
 " come up in her palaces, nettles and brambles 
 cc in the fortreiles thereof; and it fhall be an ha- 
 " bitation for dragons, and a court for owls. 
 " The wild beads of the defart (hall alfo meet 
 " with' the wild beafts of the ifland, and the fatyr 
 <c (hall cry to his fellow: the fcreech-owl alfo 
 is - (hall reft there, and find for herfelf aplace of reft. 
 fC There (hall the great owl make her neft, and 
 lay and hatch, and gather under her ihadow : 
 there (hall the vultures alfo be gathered, every 
 one with his mate. Seek ye out of the book of 
 Jehovah, and read : no one of thefe (hall fail, 
 " none (ball want her mate: for my mouth it 
 " hath commanded, and his Spirit it hath ga- 
 
 H 2 " thered 
 
 a 
 
 a 
 a
 
 5'2 DIALOGUES ON THE 
 
 S{ thered them. And he hath caft the lot for 
 f< them, and his hand hath divided it unto them 
 " by line : they (hall poffefs it forever, from ge- 
 li neration to generation {hall they dwell therein," 
 Ifaiahxxxiv. 9, 10, 11, 13, 14, 15, 16, 17. 
 
 Now, in this paflage, there are fuch things fpo- 
 ken of as are impoilible to be fulfilled at once, 
 without as great a miracle as was wrought for the 
 three children in the furnace; and which there is 
 no reafon to expect will be wrought in favour of 
 cormorants, bitterns, owls, ravens, dragons, fatyrs, 
 wild beads, thorns, nettles, and brambles. In the 
 10th verfe we read of a period, called for ever, 
 wherein this land is to be on fire, and is not to be 
 quenched, night nor day : and the fmoke of it is 
 to afcend up for ever ; but in the 17th verfe, it is 
 faid, that the before-mentioned birds and beads 
 fhall poffefs it for ever, even from generation to 
 generation Ihall they dwell therein. But one of 
 thefe periods muft end, before the other can be- 
 gin; the fire muft ceafe to burn, and the fmoke 
 to afcend, before beafts can take up their conflant 
 dwelling there, and birds can lay and hatch, and 
 gather their young ones under their fhadow, and 
 enjoy the fociety of their mates. And thus the 
 whole prophecy may be fulfilled; not in the fame, 
 but in different periods : And thus alfo, may all the 
 threatenings, and all the promifes, in the (acred 
 book, be accomplilhed ; not at once, but each in 
 their feafon. 
 
 It appears evident, that our Lord, by alluding 
 to a fire that (hall burn on earth, and to worms 
 that fhall devour the fleih of the flain, could not 
 mean to prove the torments of men to be abfo- 
 kitely eud/efs; at leaft, the exprefiions of the worm 
 t\\:xdieth mt, and the fire that h not quenched, do 
 not neceffarily imply it ; which has been fuffici- 
 ently proved, by the palfages where the fame or 
 
 fimilar
 
 UNIVERSAL RESTORATION. $$ 
 
 fimilar expreffions are ufed, where yet the fubject 
 cannot intend endlefs duration ; and this is all that 
 can be neceffary to prove at prefent. 
 
 As to the expreffion of be'mgfalted with fire t as 
 every facrifice was faked with fait ; I am not fo clear, 
 what might have been our Saviour's intent in this 
 expreffion ; but I think, in the firft place, he in- 
 tended to teach us, that they mould not be annihi- 
 lated by the fire, but preferved therein, to be tor- 
 mented day and night, in the prefence of the holy 
 angels, and in the prefence of the Lamb, during 
 the ages of ages. I would alfo propofe, whether 
 our Lord did not mean to intimate, that even the 
 fire itfelf mall be of ufe under his direction, to 
 ( humble, fubdue, and penetrate the ftubborn and 
 difobedient rebels, that mail be cad into it. Fire* 
 as well as fait, is a great purifier ; and preferves 
 and cleanles thofe things which are able to endure 
 it ; and is the great agent by which all metals 
 are feparated from their drofs, and prepared for 
 the ufe for which they were defigned. Under 
 the law, all unclean things, that could endure the 
 fire, were ordered to be call into it, in order to 
 their cleanfing. 
 
 Friend. What you have faid concerning the 
 fires that are reprefented as unquenchable, in fe- 
 veral paffages of Scripture, is worthy ofattention; 
 but you (hould confider, that thefe fires were all 
 on earth, and in time, and therefore muli: have an 
 end, or ceafe to burn ; but the fire of hell is in 
 eternity, and therefore muft latt as long as eternity 
 fliall endure*- Pray, what can you fay to this ? 
 
 Minifter. Had thofe unquenchable fires never gone 
 out while earth endured, or while time laded, there 
 might have been fome force in this argument ; but 
 fince the continuance of the fire does not depend 
 upon the feafon in which it is kindled, but upon the 
 combufiibles that feed and fupport it, this can be no 
 
 objection :
 
 obieaion: Therefore, firice thofe unquenchable 
 fires that have been- mentioned, were kindled on 
 earth and yet did not burn while earth lifted, but 
 have eone out long ago ; there is no neceffity of 
 granting;, (even though we mould admit your 
 premifes of the fire of hell being kindled in eter- 
 nity) that the unquenchable fire ot the burning 
 lakcW unavoidably burn to all eternity, merely 
 becaufe it is fuppofed to belong to that ftate : 
 But if punimments only belong to thofe ages ot 
 ncres before Chrift (hall reiign the kingdom to the 
 Father, and the lake of fire {hall be this terra- 
 queous globe, diffolved, or melted, with fervent 
 heat ; then the ground is changed, and the whole 
 obiecVion vanimes of courfe. , 
 
 Friend. As you have come over this objection 
 better than I expefted you could, I (hall leave it 
 for the prefent, and confider more fully, when I 
 am by myfelf, what you have faid upon this fub- 
 tea • and (hall now propofe the greateft objection 
 Sit can be brought againft the Reiteration of all 
 men, from the Scriptures ; an d which, if you can 
 fairly anfwer, 1 (hall be almoft perfuaded to believe 
 with you : but I am perfuaded, that you will be 
 
 hard put to it. . r . 
 
 MnWr. Produce your caufe, and bring forth 
 your firong reafons, that we may hear them ; and 
 if I am filenced, 1 will not be aihamed to acknow- 
 ledge it with all my heart. . . 
 
 And. 1 (hall bring my objedion from the Scrip- 
 tures, and ftate it with the utmoft precft ion that I 
 am able :— It is the fin againft the Holy Ghoft, of 
 which our Saviour fpeaks in the mod awful man- 
 ner- faying;, " Wherefore I fay unto you, all 
 "manner oi fin and blafphemy (hall be forgiven 
 « unto men : but the blafphemy againft the Holy 
 « Ghoft (hall not be forgiven unto men. And 
 « whofoever fpeaketh a word againft the Son ot
 
 UNIVERSAL RESTORATION. $- 
 
 *? man, it fhall (or may) be forgiven him ; but 
 ■" whofoever fpeaketh againft the Holy Ghoft, it 
 " fhall not be forgiven him, neither in this world 
 6i (or age) neither in the world (or age) to come. 
 " Verily, I fay unto you, all fins fhall (or ma\ ) 
 iC be forgiven unto the ions of men, and blafpho- 
 " mies vyherewith foever they fhall blafpheme ; 
 " but he that fhall blafphcme againft the Holy 
 ?' Ghoft, hath never forgivenefs, (or hath not for- 
 il givenefs to the age) but is in danger of eternal 
 " damnation," St. Matth. xii. 31,32. St. Mark, 
 jii. 28, 29. This is fuch a matter of importance, 
 that three of the eyangelifts notice it. St. Luke 
 hath it thus : " And whofoever lhall fpeak a word 
 " againft the Son of man, it fhall (or may) be 
 " forgiven him : but unto him that blafphemeth 
 " againft the Holy Ghoft, it lhall not be forgiven, " 
 St. Luke, xii. 10. St. Matthew faith, this fin 
 (hall not be forgiven in this worlds nor in that to 
 come; St. Mark, that fuch an one hath never for- 
 givenefs, but is in danger of eternal damnation ; 
 and St. Luke pofitively faith, it fhall not be for- 
 given : And, to confirm the matter ftill more, if 
 poffible, St. Paul faith, " For it is impofiible for 
 f' thofe who were once enlightened, and have 
 " tafted the heavenly gift, and were made par- 
 " takers of the Holy Ghoft, and have tafted the 
 " good word of God, and the powers of the 
 f world to come; if they fhall fall away, (or, 
 " and have fallen away) to renew them again to 
 " repentance; feeing they crucify to themfelves 
 " the Son of God afrefh, and put him to an open 
 f c fhame. For if we fin wilfully, after that we 
 '? have received the knowledge of the truth, there 
 " remaineth no more facrifice for fins, but a cer- 
 " tain fearful looking for of judgment, and fiery 
 " indignation, which fhall devour the adveiiaries. 
 
 f* Hethatdefpifed Mofes's law, died without mer- 
 it cv
 
 , DIALOGUES OS THE 
 
 5° 
 
 « cy , by the mouth of two or three w.tneffes Of 
 « l?ow much forer punilhment fuppofe ye, fliall he 
 « be thought worthy, who hath trodden underfoot 
 « the Son°of God, and hath counted the blood of 
 « he covenant, wherewith he was fanftified , an 
 .< SLly thine, and hath done defpite unto the 
 *'• Spirit of grace ?" Heb. vi. 4>5>«* *• * 6 >. *7> 
 „S 20 And the fame Apoftle directs us, faying; 
 "Looking diligently, left any man fa, of the 
 « gr° c ofGodr left any root of ir.tternefs fprrng- 
 « fn" up trouble you, and thereby many be de- 
 « filfd" Left there be any formcator or profane 
 .. perfon, as Efau, who for one rnorfel of meat 
 « fold his birthright. For ye know how that 
 .. Afterwards, when he would have inherited the 
 « bkffing, he was rejeaed ; for he found no 
 « pUce of repentance, though he fought « care- 
 < folly with tears." Heb. xn. 15, >° \1- 
 
 And St Tohn the beloved difciple, fays; H 
 «fnyman J fce hs brother fin a fin which is not 
 J., ul death, he (hall alk, and he : (hall give h n 
 « life for them that fin not unto death. *™«!" 
 - a fin unto death : I do not fay that he (hall pia/ 
 
 ,!f CCre\t'afi;fo;which there :U no forgive 
 uefs, neither in this world (or age) or m tha to 
 
 ?';"damnation^e cannot *»£-£» 
 
 having finned wilfully and mahaoufly, ■»*"»*£; 
 in. the knowledge of the truth, to.fucf 1 no more 
 acrifice for fins rtmaineth; judgment ^ ; 
 dignatiori are his certain portion ; he 1 .an adver 
 (^, ahdmuftbe devoured : a forer P™«* 
 than death without mercy awaitshim, °™b He 
 W worthy, for that he hath trodden under foot the
 
 UNIVERSAL RESTORATION. 
 
 Son of God, the only Saviour, and hath counted 
 the precious blood of the covenant, wherewith he 
 was fanctified, and which alone is able to cleanie 
 from fin, an unholy thing; and hath done defpite to 
 the Spirit of grace, which is only able to renew the 
 heart, and therefore the cafe of fuch muft be def- 
 perate; for if fuch an one, like EfaUj mould wilh 
 to repent and gain what he had loft, it could not 
 be, for he would find no place for repentance, 
 though he might feek it carefully with tears ; for 
 having committed the fin unto death, for which 
 no prayer is to be made, no interceffion offered 
 up, he is bound over to the fecond death, the lake 
 of fire and brimftone, and mufl bear the punish- 
 ment of his fins for ever and ever !!! — What fay 
 you to this ? 
 
 Minifier. As when Nebuchadnezzar told Daniel 
 his dream, he was aflonilhed for one hour at the 
 greatnefs of the punifhment which he faw would 
 inevitably come upon the King; much more muft 
 all thofe be, who read and confider thefe dreadful 
 threatenings, which muft furely come upon all thofe 
 who have finned in the manner defcribed ! I (hall 
 make a few obfervations upon thefe moil terrible 
 paffages of Scripture ; partly to prevent feeble 
 minds from falling into defpair, that may fee them 
 collected in one ftriking view ; partly to cure proud 
 minds of prefumption; and partly to (hew that the 
 doctrine of the Reftoration may be defended, not- 
 wjthftanding. 
 
 i. We are fure that the Scribes and Pharifees of 
 our Saviour's time, whoblafphemoufly afcribed his 
 miracles to the power of the devil, did, in the molt 
 direct and undeniable manner, commit that fin ; 
 and fome are doubtful whether it can be committed 
 by any in thefe days. 
 
 2. It is generally acknowledged, that the Fie-. 
 brews were in danger of committing that, fin', by 
 
 I openly
 
 ^8 DIALOGUES ON THE 
 
 openly and wilfully apoftatizing from Christianity, 
 and publickly renouncing Chrift and his falvation, 
 and blafpheming againft the Holy Ghoft, after 
 having been partakers of its extraordinary gifts. 
 
 3. It cannot be committed by ignorant perfons, 
 nor without a considerable degree of malice pre- 
 penfe: light in the understanding, and malice in 
 the heart, are neceflary ingredients of this dreadful 
 crime; and it appears to me, it muft be committed 
 openly, and that it cannot be committed in thought 
 only. 
 
 4. Under the Levitical difpenfation there were 
 many unpardonable fins — crimes that could not be 
 forgiven or overlooked, and for which no atone- 
 ment could be made, and which were punifhed 
 with death, without mercy; other crimes, unlefs 
 facrirlces were offered, and repentance took place, 
 fubjected ihe parties to death alio: but, under the 
 gofpel, there is but one crime that is properly un- 
 pardonable, and that absolutely fubjects the perfon 
 guilty of it to the fecond death -, yet many other 
 fins are threatened with the fame punifhment con- 
 ditionally, but they may be forgiven, and not 
 punifhed at all - 3 but this one muft as certainly be 
 punifhed with the fecond death, as murder or any 
 other crime, was by the law of Moles punifhed with 
 the death of the body without mercy or forgive- 
 nefs. Forgery is the unpardonable fin of England : 
 people frequently fuffer death for other crimes, as 
 ■well as this ; but other offences arefometimes for- 
 given, but this never ; it is always punifhed with 
 death. This circumftance may illuftrate my mean- 
 ing, The fin againft the Holy Ghoft is an offence 
 of that kind, that, either owing to its uncommon 
 malignity, as is moft likely, or fome other caufe, 
 expofes the guilty perfon to the age of judgment, 
 from which he cannot efcape by repentance, par- 
 don, and fprinkling of the blood of Chrift, as 
 
 other
 
 UNIVERSAL RESTORATION* 59 
 
 other finners may ; neither can he be at prefent 
 born of the Spirit, to which he hath done def- 
 inite; nor can he be reclaimed by any poffible 
 means, in this age, or in the age that is to Suc- 
 ceed this, but is inevitably bound over to Suffer 
 the inconceivable torments of the fecond death, or 
 lake of fire and brimftone, after the day of judg- 
 ment. 
 
 5. There is no kind of difpnte between us, re- 
 specting the certainty of the punifhment of fuch ; 
 in this we both agree: he that finneth againft the 
 Holy Ghoft, is in danger of eternal damnation, 
 or judgment, or the fecond death: — The queftion 
 is, Shall there ever come a time, when the fecond 
 death, or lake of fire, ihall no more exiit ? If this 
 can be proved, theconcluhon will be evident, viz* 
 that not one (hall remain under the power thereof 
 to all eternity : Upon this, and this alone, de- 
 pends the folution of this awful, interesting, and 
 moll important queftion : and I confider all other 
 anfwers as mere quibbles, compared with this* 
 And if it cannot be proved that a time will come, 
 when all that bears the name of death (hall be 
 destroyed, thofe who commit the fin unto death, 
 mull, at lead, be allowed to (land as exceptions 
 to the general rule ; and, I am apt to think, the 
 rule itfelf will be overthrown. I (hall therefore 
 labour this* point a little; and if I mould be fo 
 happy as to prove to your Satisfaction the total 
 deftruction of death, it will anfwer many other 
 objections as well as this. My only refuge is 
 Scripture ; if that fails me, I (hall not prefume ro 
 purfue the Subject farther. 
 
 ]fa. xxv. 8. " He will (wallow up Death invic- 
 " tory; and Adonai Jehovah will wipe awaytears 
 " from oft' all faces." Hof. xiii. 14. " I will ran- 
 " fom them from the power of the grave; I will 
 *• redeem them from death, O death, 1 will be 
 tk thy plagues ; O grave, [or hell) I will be thy 
 
 1 2 deftruc"Uon;
 
 60 DIALOGUES ON THE 
 
 a 
 it 
 
 " deftruction; Repentance fliall be hid from mine 
 eyes." i Cor. x\\ 26. " The laft enemy that 
 fhall be deftroyed is Death" — or rather, as the 
 Words may more properly be arranged, " Deafb, 
 " the laft enemy, fhall be deftroyed." The feeond 
 death is infinitely more the enemy of man than 
 the firft, and may therefore be confidered as an 
 enemy which God will deftroy. — Now, 
 
 ]f the laft enemy fhall be deftroyed, there will 
 .tot be one left. 
 
 But the firft is trne ; therefore alfo the laft. 
 As, 
 
 Would it not be highly abfurd to fay, that, Al- 
 though the very Lift enemy fhall be deftroyed, 
 yet, many millions fhall remain to all eternity ? 
 
 Veffe 56. " The fting of Death is fin." While 
 fin remains in cxiftence, death will be able to fhew 
 its fting; but the time will come when death fhall 
 have no fting to boaft of; therefore fin, and confe- 
 quently death of every kind, fhall be deftroyed. — ■ 
 1 John iii. 8. " For this purpofe the Son of God 
 *? was manifefted, that he might deftroy the works 
 " of the devil." Unlefs Chrift finally deftroys the 
 works of the devil, even all fin out of the univerfe, 
 his purpofe muft be eternally fruftrated : 
 
 But the laft can never be. therefore the firft is 
 true. 
 
 Heb. ii. 14. "Forafmuch, then, as the children 
 " are partakers of flefh and blood, he alfohimfelf 
 " likewife took part of the fame ; that through 
 " death he might deftroy him that had the power 
 u of death, that is the devil."— Now what death 
 has the devil power over ? the death -of the body ? 
 or that of the foul, which confifts in enmity againft 
 God, and feparation from him? l( To be carnally 
 " minded is death; but to befpiritually minded is 
 <c life and peace. Becaufe the carnal mind is en- 
 " mity againft God ; for it is not fubject to the law 
 
 of
 
 UNIVERSAL RESTORATION. 01 
 
 c< of God, neither indeed can be," Rom. viii. 6, 7. 
 If this death, with the confequence of it, is that 
 which the devil hath the power of, then mull this 
 death be deftroyed. 
 
 But, I think, the firftis true; therefore alfo the 
 
 laft. 
 
 Rev. xxi. 4. we read, <c And God (hall wipe 
 " away all tears from their eyes ; and there 
 " (hall be no more Death, neither forrow, nor 
 tf crying, neither (hall there be any more pain : 
 " for the former things are palled away." Here 
 is a (late fpoken of beyond all death; a (late 
 wherein forrow, crying, and pain (hall be no 
 more. This (late is cotemporary with the new 
 heaven and earth, after the lake of fire hath 
 ceafed. 
 
 Friend. We have always underflood this palTage 
 to relate to the death of the body, and even to the 
 death of the righteous only; but making this (late 
 cotemporary with the new heavens and earth, 
 feems to throw a new light upon the fubject. 
 
 Minijier. Moil certainly the word Death here 
 implies the fecond death; for we are informed, in 
 the foregoing chapter, of the firft refurrection, 
 even that of the martyrs, who were beheaded for 
 the witnefs of Jefus, and for the word of God; and 
 fuch as had not worfhipped the bead and his 
 image, neither had received his mark in their 
 foreheads, or in their hands: then we read of a 
 thoufand years between this refurrection, and the 
 reft of the dead living again: after this, we find, 
 that the dead, fmall and great, ftood before God, 
 and were judged; and fuchaswerenot found written 
 in the book of life, were cait into the lake of fire, 
 which is expreffly called "the fecond death;" 
 which, as before obferved, is probably the earth 
 in its melted (late. In this chapter we find, that 
 all things are to be made new ; and Death is to 
 
 be
 
 £l DIALOGUES ON THE 
 
 be no more, neither forrow, nor crying, neither 
 any more pain. But this muft be the fecond 
 death, or lake of fire ; for the refurrection of all 
 the bodies, both of the juft and unjuft, had been 
 fpoken of before. 
 
 * Thus, as all fin, and all that bears the name of 
 death, (hall be entirely deftroyed at iaft; the doc- 
 trine of endlefs mifery feems to fall to the ground, 
 or, at lead, cannot be certainly proved from Scrip- 
 ture, but rather the contrary. 
 
 The time mud come when all things (hall be 
 fubject to Chrift, when he Ihall deftroy death, the 
 laft enemy, by deftroying fin, which is the fting of 
 death ; fo this dreadful iin,aswell as others, fhall 
 be no more. For if this was not to be the cafe, it 
 never could be true, that " where fin abounded, 
 " grace did much more abound :" for it never 
 would abound quite fo much ; neither would death 
 and hell be (ilent when God lhall afk the great 
 queftions, " O death where is thy fting? O grave j 
 " (or hell) where is thy victory ?" for death could 
 fay, Here is my fting, that fin againft the Holy 
 Ghoft, which muft endure to all eternity, and 
 which even divine grace lhall never deftroy ; I 
 have, therefore, the victory and dominion over 
 thele finners who have commited it, and will hold 
 it while Godhimfelf exifts. Then death could ne- 
 ver be deftroyed, nor fwallowed up in victory; nei- 
 ther would forrow, crying, and pain ceafe; neither 
 could God ever be all in all, in any other 
 fenfe, with refpect to them, than he is now ; nor 
 would every tongue Jive ar \ neither would all things 
 wholly be made new, nor all the former things 
 ever pafs away ! neither could the univerfal chorus 
 of praife ever be fung by every creature, in heaven, 
 on earth, and under the earth, and throughout 
 God's wide domain; and, finally, many Scriptures 
 would never feem to be fulfilled, in the full eft 
 
 fenfe.
 
 a 
 it 
 (< 
 
 UNIVERSAL RESTORATION. 63 
 
 fenfe. Rom. v. 20, 21. " But where fin abounded, 
 " grace did much more abound ; that as fin hath 
 
 reigned unto death ; even fo might grace reign, 
 
 through righteoufnefs, unto eternal life, bv 
 
 Jefus Chrift our Lord." Now, if grace (hall 
 abound more than fin, it Ihall be as univerfal, and 
 more powerful: But the firft is true; therefore 
 alfothe lafl. If grace (hall be as extenfive as fin, 
 and more powerful, all who have finned mall be 
 reftored: But the firft is true; therefore alfothe 
 laft. 
 
 What confequences muft follow from the fup- 
 pofition, that fome of God's creatures fhall always 
 remain his enemies! Either God created fome to 
 be miferable to endlefs ages, or muft be fruftrated 
 eternally in his defigns, or all muft be reftored at 
 laft, and made happy by love and free love. 
 
 The firft is blafphemous, the fecond is difho- 
 nourable to God : therefore, the third muft be 
 true: For I cannot think of a fourth conclufion. 
 
 Friend. What do you think of the deplorable 
 cafe of Efau, <e who, for one morfel of meat, fold 
 *• his birthright; and afterwards, when he would 
 *' have inherited the blefling, he was rejected ; for 
 " he found no place of repentance, though he 
 " fought it carefully, with tears ? 
 
 Minijler. He certainly loft, or rather fold, his 
 birth-right; in confequence of which, he loft the 
 blefling belonging to the firft-born : But left any 
 fhould be led to conclude from this, that poor 
 Efau had no bleffings at all, the fame apoftle in- 
 forms us, that, " By faith, Ifaac blefled Jacob and 
 " Efau, concerning thing to come," Heb. xi. 20, 
 By this we find, he was blefled, as well as Jacob; 
 but in a lefs degree. 
 
 Friend. Do we not read, " Jacob have I loved; 
 (( but Efau have I hated r" Rom. i*. 13. Mai. u 
 
 ?•> 3- 
 
 Minifies
 
 64 DIALOGUES OK THE 
 
 Minifrer. Yes, molt certainly : But then this love 
 and hatred, fo called, was manifefted to their pofte- 
 rity, and not to their perions, in the manner de- 
 fcribed by the prophet : " I have loved you, faith 
 " Jehovah : yet ye fay, Wherein haft thou loved 
 M us? Was not Efau Jacob's brother? faith Je- 
 " hovah : yet I loved Jacob, and I hated Efau, 
 li and laid his mountains and his heritage wafte, 
 " for the dragons of the wildernefs." This mani- 
 feftation of hatred did not affect, the eternal ftate 
 of their fouls, but their condition in this world : 
 God declared, that Jacob's feed fhould exift as a 
 diftincl people to the end of time, but that Efau's 
 fhould not: and this difference is evident ; for the 
 remains of Efau's feed were, in the days of the 
 Maccabees, incorporated with the feed of Jacob, 
 and exifted no morefor ever, as a nation by them- 
 felves. From Jacob's race the Meffiah was to 
 come, and all nations were to be bleffed in the feed 
 of Ifrael. In all thefe inftances, and in many 
 others, there was a manifeft preference of Jacob 
 to Efau ; but nothing like pofitive hatred can be 
 intended. 
 
 Chrift fays, (St. Luke, xiv. 26.) " If any man 
 come to me, and hate not his father and mother, 
 and wife, and children, and brethren, and fillers, 
 yea, and his own life alfo, he cannot be my difci- 
 " pie." But we cannot fuppofe our Lord intended 
 pofitive, but comparative hatred; according to St. 
 Matth. x. 37. " He that loveth father or mother 
 " more than me, is not worthy of me : and he that 
 " loveth fon or daughter more than me, is not 
 " worthy of me." 
 
 Friend. What you have faid upon this fubject 
 appears to have fome weight, and I will confider 
 it more fully hereafter : but I muft bee: leave to 
 
 n 1 ■ ■ " 1 • 
 
 afk you, how you get over that great gulph which 
 is placed between the regions of Paradife and Ge- 
 
 henna. 

 
 UNIVERSAL RESTORATION. 65 
 
 henna, of which Abraham fpeaks to the rich man ; 
 faying, t( And befides all this, between us and 
 f ( you there is a great gulph fixed ; fo that they 
 <f which would pa's from hence to you, cannot; 
 " neither can tftey pafs to us, that would come 
 " from thence." Does not this imply the abfo- 
 lute impoffibility of the rich man's being ever 
 reftored ? 
 
 Minijler. You have aiked me many queftions ; 
 give me leave to afk you one.-— Do you believe, 
 that Jefus of Nazareth was able to pafs that impal- 
 pable gulph? 
 
 Friend. Indeed, that is a queflion I never heard 
 propofed before; and which I am not prepared to 
 anfwer, without farther confideration. Pray, be 
 fo kind as to give an anfwer yourfelf, and tell me 
 what you think of it. 
 
 Minijler. I believe, that with man it is impofTible; 
 but with God all things are poffible: And I be- 
 lieve, that Jefus Chrift was not only able to pafs, 
 but that he actually did pafs that gulph, which was 
 impaffable to all men; but not to him: And he af- 
 fures St. John, that he had paffed it, and not only 
 fo, but that he had the keys of the (lime in his pof- 
 feffion ; for he faith, " Fear not, I am the firftand 
 '? the laft; I am he that liveth, and was dead; and 
 ''behold, I am alive for evermore, Amen; and 
 f have the ke}S of hell and death." And St. Peter 
 informs us, that " Chrift once fufFered for fins, the 
 ' juft for the unjuft, (that he might bring us unto 
 ' God) ; being put to death in the ftefh, but 
 c quickened by the Spirit ; by which alio lie went 
 1 and preached to the fpirits in priion; who fome- 
 ' time were difobedient, when once the long f^ffer- 
 4 ing of God waited, in the days of Noah, while 
 i the ark was a preparing :" And he alio tells 
 us, that we " (hall give account to him that is 
 M ready to jucjge the quick and the dead. For, 
 
 K M for
 
 66 DIALOGUES ON THE 
 
 ec for this caufe was the gofpel preached alio to 
 Ci them that are dead,"- (in diftinclion from theiri 
 that are quick) " that they might be judged ac- 
 ** cording to men in the liefh, but live according 
 * e to God in the fpirit." See Rev. i. 18. 1 Pet. iii; 
 18, 19, 20. iv. 5, 6. 
 
 Friend. You know, the common opinion is, that 
 the Spirit of God, in Noah, preached untothe inha- 
 bitants of the old world; who, in St. Peter's time, 
 were fhut up in the prifon of hell : But I rauft con- 
 fefs, it appears to me a very dark text. 
 
 Minijler. If you only obferve how particular the 
 expreflions are in theie texts, I think it will foon 
 .appear, that not the Spirit of God in Noah, but 
 the fpirit, or foul, of Chrift, in its difembodjcd 
 Hate, is here intended. His body was doub'tlefs 
 quickened, by his foul, or fpirit coming into it 
 again: Was it not ? 
 
 Friend. It feems mod reafonable to believe it 
 was. 
 
 Minijler. Then obferve the next words, he went', 
 here the idea of a journey to a diftant place is in- 
 timated, the original word being expreffive of an 
 a&ual pafTage from one place to another, and. is 
 the lame that is ufed in ver. 2.2, for the afcenfiori 
 of Chrift into heaven, fo that he appears to have 
 gone into the prifon in the fame proper fenfe, as 
 he afterwards went into heaven. He actually 
 journeyed to the place of confinement, and preach- 
 ed to the fpirits, &c. He preached the gofpel no, 
 doubt; not to men in the body 3 but to the'fpirils y 
 to thofe in a difembodied flate ;■ not only fo. but 
 to the fpirit s in prifon: Had they not been in the 
 prifon., Chrift would not have gone into the prifon' 
 to preach to them. But, who were theie fpirits ? 
 St. Peter informs us, that they are thofe who were 
 '-omeiime difvbedient\ but this expreilion intimates, 
 that the time is perfectly pall; as, ,c Ye zvere the 
 
 •" fervants
 
 UNIVERSAL RESTORATION. Cj 
 
 '*' fervants of fin : for when, ye were the fervants 
 " of fin, ye were free from righteoufnefs," Rom. 
 vi. i 7, 20. St. Peter tells us when they were dif- 
 obedient ; when once the long-fuffering of God zvaited 
 in the days of Noah, while the ark was a preparing .* 
 Here he evidently diftinguilhes the two periods of 
 their villtation ; one is called the preaching of 
 Chrift, by his fpirit, after he was put to death in 
 the flefh ; and the other is called the long-differ- 
 ing of God, which waited in the days of Noah, 
 while the ark was a preparing. The long-fufTering 
 of God waited upon them, before they were 
 drowned, while the ark was building; but Chrift 
 preached to them when they were fpirits in prilbn. 
 They were difobedient to God's long-fufTering; 
 but it is not certain that they were fo when Chrift 
 preached to them ; but the contrary is intimated 
 in thefe words : cc For, for this cafe was the gofpel 
 preached alfo to them that are dead, &c. This can- 
 not intend thofe that are fpiritually dead only, but 
 thofe whofe bodies are dead ; becaufe we here find 
 the dead fet in oppolition to the quick, or thofe whofe 
 bodies are alive, and not thofe that are fpiritually 
 alive: for we may pbferve, that whenever the 
 words quick and dead occur, by quick, we always 
 "underftand thofe whofe bodies are alive ; and by 
 dead, thofe who have ceafed to exift here. 
 
 Acts, x. 40, &c. St. Peter, in his fermon to Cor- 
 nelius and his family, informed them of Jefus, 
 who was flain, whom li God raifed from the dead, 
 " and ihewed him openly : not to all the people, 
 tc but unto witnefTes, chofen before of God; even 
 *' to us, who did eat and drink with him, alter lie 
 " rofe from the dead. And he commanded us to 
 " preach unto the people, and to teftify, that it is 
 " he, who was ordained of God to be the judge of 
 " quick and dead". And St. Paul lays to Timothy, 
 " I charge thee, therefore, before God, and the 
 
 K 2 " Lord
 
 63 Dialogues on the 
 
 it 
 
 Lord Jefus Chrift, who mail' judge the quickatia 
 
 the dead at his appearing, and his kingdom ; 
 
 preach the word," &c. See 2 Tim. iv. 1. So, 
 in 1 Feu iv. 5. the words quick and dead are ufed 
 in the fame manner; and then immediately, while 
 the idea is warm in our minds, the apoftle gives us 
 the reafons why the gofpel was preached to the 
 dead, (or the fpirits in priion) of which he had be- 
 fore informed us, and now repeats again, and af- 
 fures us, that it was, that they might be judged ac- 
 cording to men, in the jJejh ; or, as though they had 
 heard i; while they were alive in the fieih : but alfo, 
 that they might live according to God, in the fpirit. 
 The gofpel not only was, but is, preached to them 
 that are dead, in a moral ovfpiritual fenfe. It need 
 not have been (aid; For, for this caufe was the 
 gofpel preached also to them that are dead, if .only 
 the fpiritually dead are intended ; for it is rarely 
 preached to any other but luch. Why mould it 
 be faidj that they might be judged according to men in 
 the flejh, if they were men in the flelhat the time 
 when it was preached to them? 
 
 This paffage proves the exiftence of the foul after 
 the death of the body : for unlefs the fouls of the 
 antediluvians exifted after the drowning of their 
 bodies, Chrift could net have preached to them in 
 prifon : But the dead being oppofed to the quick in 
 this paftage, fufRciently, and even inconteftibly, 
 determines the fenfe. 
 
 With a little attention, we may eafily be con- 
 vinced, that Chrift was not only deiigned to be a 
 Covenant of the people, (meaning the Jews) 
 and a Light to the Gentiles; which two defcrip- 
 tions comprehend all the living : but alfo, to 
 bring out the prifoners from the prifon, and them 
 that lit in darknefs out of the prifon-houle; which 
 (if it be not a repetition) mull intend the dead, 
 as all the living were mentioned before. 
 
 « And
 
 UNIVERSAL RESTORATION. 
 
 65 
 
 " And he faid, It is a light thing that thou 
 *' fhonldefr. be my fervant, to raife up the tribes of 
 <£ Jacob, and to reflore the preferred of Ifrael : I 
 * c willalfogive thee for a light to the Gentiles, that 
 ss thou mayeft be myfalvationunto theends of the 
 " earth. Thus faith Jehovah, In an acceptable 
 " time have I heard thee and in a day of falvation 
 li have I helped thee : and I will preferve thee, 
 Ci and give thee for a covenant of the people, to 
 " eftablifh the earth, to caufe to inherit the defo- 
 " late heritages." Thus far the Redeemer's work 
 feems limited to the earth, and refpecls the living : 
 But the prophet goes much farther, and fays, 
 *.' That thou mayeft fay to the prifoners, Go forth: 
 " to them that are in darknefs, Shew yourfelves : 
 <c they (hall feed in the ways, and their paftures 
 " fliall be in all high places. They fhall not 
 " hunger, nor thirft ; neither fliall the heat nor 
 tf fun fmite them ; for he that hath mercy upon 
 " them fliall lead them, even by the fprings of 
 <( water fliall he guide them." See Ifaiah, xlii. 
 6, 7. xlix. 6, 8, 9, 10. Compared with Rev. vii. 
 14, 15, 16, 17. The work of the Saviour, as 
 defcribed by the elegant pen of Ifaiah, (chap. 
 Ixi. 1, 2, 3.) feems to comprehend a great variety 
 of particulars ; all which he hath performed al- 
 ready, or fliall execute in due time. " The Spirit 
 " of Adonai Jehovah is upon me; becaufe Je- 
 " hovah hath anointed me, (1) to preach good 
 " tidings to the meek : (2) He hath fent me to 
 (i bind up the broken-hearted; (3) to proclaim 
 <e liberty to the captives, (4) and the opening of 
 <c the prifon to them that are bound : (5) To pro- 
 (i claim the acceptable year of Jehovah, (6) and 
 " the day of vengeance of our God : (7) To com- 
 !* fort all that mourn: (8) To appoint unto them 
 * c that mourn in Zion, to give unto them, Firft, 
 <f beauty for afhes ; Secondly, the oil of joy for 
 
 " mourn-
 
 *0 DIALOGUES ON THE 
 
 <f mourning; Ihirah, the garment of praife (of 
 " the fplrit of heavinefs : that they might be 
 te called, Firjf, Trees of righteoufhefs; Secondly, 
 14 The planting of Jehovah ; (and all for this 
 lc greati end) — that he might be glorified." 
 
 Our Lord jefus Chrift, by his procefs, hath laid 
 a foundation for the recovery of ail men ; " For to 
 tc this end Chrift both died, rofe, and revived, that 
 " he might be Lord, both of the dead and living," 
 Rom. xiv. 9. He paffed through all our dates, 
 that he might redeem us. He came down from 
 Heaven — he was conceived in the womb' of 
 Mary — he was born of her— he lived in the world 
 unknown — he fympathized with us in our forrows 
 — he bare our fins in his own bod)'', on the tree — * 
 he was buried — he defcended into Hades — He 
 arofe — afcended — fitteth at the light hand of God 
 — and maketh continual interceflion for us. 
 
 It feemed necefTary, that our Saviour fhould vifit 
 men in all fituations, that he might redeem them. 
 The apoftle informs us, faying, " Forafmuch as 
 * f the children are partakers of flefh and blood, 
 " he alio himfelf likewife took part of the fame; 
 " that through death, he might deftroy him that 
 " had the power of death, that is, the devil; and 
 " deliver them, who, through fear of death, were 
 tc all their life-time fubjecft to bondage," Heb. ii. 
 14, 15. It was not only necefTary that he mould 
 die, to vanquim death, and to redeem us from its 
 power; but it was equally needful for him to go 
 into thofe places, where fpirits were confined 
 in the regions of darkn%fs ; that he might gain 
 univerfal dominion, fpoil principalities, and re- 
 deem the captives whom he had bought with his 
 blood, in order that he might afcend up to 
 Heaven, and open to his followers the gates of 
 eternal life. 
 
 " Wherefore he faith, When he afcended up on 
 " high, he led captivity captive, and gave gifts 
 
 *i unto
 
 UNIVERSAL RESTORATION. ^J 
 
 **' unto men. Now that he afcended, what is it 
 f* but that he alio defcended fifft into the lower 
 " parts of the earth) He that defcended, is the 
 C( fame alfo that afcended up far above all heavens, 
 <e that he might fill all things/' Ephef. iv. 8, 9, 10. 
 «< And haying fpoiled principalities and powers, 
 " he made a (hew of them openly, triumphing 
 " over them in it," Col. ii. 15. 
 
 Thus our Saviour by his divine procefs, hath 
 obtained a right to open the prifon doors, and let 
 the Captives go free : and though the rich man was 
 in torments, where he could not get a drop ot wa- 
 ter to cool his tongue, and had judgment without 
 mercy, becaufe he hz,(\J]oezued no mercy ; yet it is pof- 
 fible, that, by the blood of the covenant, he may 
 be fent forth out of the pit wherein is no water. 
 See Zech. ix. 11. The Lord Jefusis able to take 
 the prey from the mighty, and to deliver the lav,'-, 
 fill captive, Ifa. xlix. 24. 
 
 " Such as fit in darknefs, and in the fhadowof 
 ft death, being bound in affliction, and iron ; be- 
 ?' caufe they rebelled againif the words cf God, and 
 " contemned the counfel of the Mofl High; there- 
 " fore he brought down their heart with labour; 
 C£ they fell down, and there was none to help."— 
 This evidently points out the deplorable, mifera- 
 ble ftate of finners, cut off in their fins ; having 
 rebelled againft God's words, and contemned bis 
 counfels ; for which reafon he hath (hut them up 
 in darknefs, and in the fhadow of death; in fucli 
 a fituation, that no power but his own, can give 
 them the leaft help, much lefs releaje. Such cir- 
 cumflances feldom occur in this life ; but theft 
 words are a lively and affecting defcription of the 
 mifei ies of the future ftate. 
 
 " Then they cried unto Jehovah in their trou- 
 " ble, and he faved them out of their dift relies. 
 * f He brought them out of darknefs, and the lha- 
 61 dow of death, and brake their bands in fundcr. 
 
 " O that
 
 fl riALOGUES ON THE 
 
 €( Othat men would praife Jehovah for his good-. 
 " nefs, and for his wonderful works to the chit-! 
 il dren of men ! For he hath broken the gates of 
 f brafs, and cut the bars of iron in funder," Pfal, 
 
 cvii. 10 16. 
 
 This amazing deliverance feems to be de- 
 fcribed in fuch language, as corresponds much 
 better with the deliverance of the fpirits from their 
 dreadful prifon, than with any temporal mercies 
 that are beftowed on mankind here on earth. (C The 
 " righteous mall fee it, and rejoice; and all ini- 
 " quity fhall flop her mouth : Whofo is wife, and 
 (i will obferve thefe things, even they fhall under- 
 " ftand the loving kindnefs of Jehovah," ver, 
 
 4 2 ' 43- 
 
 Thofe who are acquainted with the Divine cha- 
 racter, and fee his defigns of mercy towards his 
 creatures, (hall rejoice in the fame : They that are 
 wife, (hall obferve thefe things, and fhall under- 
 iland his loving kindnefs; and that " Jehovah is 
 c good to all : and his tender mercies are over all, 
 " his works," Pfal. cxlv 9. 
 
 Thus, how impoffible foever it may appear to 
 ps, that the rich man fhould ever be delivered, we 
 muft remember, that " with God nothing fhall be 
 '* impomble," St. Luke i. 37. " Is there any 
 f* thing too hard for Jehovah ?" Gen. xviii. 14. 
 " Behold (fays he) I am Jehovah, the God of 
 " all flefh : Is there any thing too hard for me V* 
 Jer. xxxii. 27. 
 
 Our Saviour fays, (St. Matt. xix. 24, St. Mark 
 x. 25. St. Luke xviii. 25.) *' It is eafier for a camel 
 <c to go through the eye of a needle, than for a rich 
 " man to enter into the kingdom of God." Whe T 
 ther the word here ufed, intends a camel or a ca- 
 ble, it certainly implied the greateft difficulty imagi- 
 nable, even amounting in the view of his diiciples, 
 to a natural impbflibility, or they would not have 
 been as the evangcliil cxpreffesit, exceedingly amazed, 
 
 and
 
 1 <■> 
 
 UNIVERSAL RESTORATION. 7 
 
 and afionijbed out ofmeafure at his words, ce faying 
 4C among themfelves, Who then canbefaved?" 
 But, though Jcfus meant to represent the matter 
 as in itfelf a kind of natural impoflibility, and ab- 
 folutely impoffible to men ; yet he could not in- 
 tend thereby, that it never iliculd be accompliih- 
 ed, becaufe he immediately adds, " With men, 
 *' this is impoffible; but not with God: For with 
 " God all things are poffible," St. Mark x. 27. 
 Therefore, though it was impoffible for men to pafs 
 the gulph between Paradife and Gehenna; yet, as 
 we have feen, Chrift was able, and therefore as 
 we know not the ne plus ultra of his power to fave, 
 we cannot positively conclude againji the Reftoration, 
 from this inftance of the rich man, unlefs we could 
 find fome pafTages of Scripture, where God has 
 promifed never to reftore, or reconcile fnch to 
 himfelf, whom he hath once caft off: the con- 
 trary to which, I think, may be proved : but I 
 am at prefent confidering, that, in the nature of 
 things, it is not impoffible for God to reftore the 
 rich man, if he (o pleafes; and, confequently, 
 others that are in the fame fituation. 
 
 Behold the rich man in another world ! He 
 
 feems now to have much more true benevolence in 
 him, than in his life-time; for when he could not 
 obtain a drop of water for his tongue, he pleads 
 much more earneftly for Lazarus to be lent to his 
 live brethren, to teftify to them, left they alio 
 mould come into the fame place of torment with 
 himfelf. Here he urges the matter moft earn 
 ly, and does not feem willing to be c ; tiied. This 
 (hews him not to have been fo loft to vutue as Sa- 
 tan ; fince he and his angels, though miferable 
 themfelves, feek to make all men fo too, though 
 their torments are increafed thereby. 
 
 Add to all this, that Abraham called the rich 
 man, " Son,'* and bade him remember, that in his 
 life-time he had his good things- and like.. ife 
 
 L Lazarus,
 
 f4 DIx\LOGUES ON THE 
 
 Lazarus, evil things ; and that therefore it was 
 but reafonable that the r cene fhould be changed : 
 that Lazarus fhould be comforted, and he tor- 
 mented. And I think, nothing can be fairly ar- 
 gued from his cafe, in favour of endlefs damnation : 
 For in cale he was doomed to fuffer while God ex- 
 (fisy there could be no proportion between the 
 fufterings, torments, and evil things of Lazarus 
 on earth, and thofe which he endured in hell; 
 whereas it is intimated in the Scriptures, that all 
 things are determined by number, weight, and 
 meafure. Let us hear what our Lord has faid up- 
 on the fubjecT. St. Luke xii, 47, 48. " And 
 " that fervant who knew his Lord's will, and pre- 
 ** pared not himfelf, neither, did according to his 
 *' will, mail be beaten with many ftripes. But 
 " he that knew not, and did committhings worthy 
 " of ftripes, (ball be beaten with few ftripes : for 
 " unto whomfoever much is given, of him mall 
 i( be much required; and to whom men havecom- 
 " mitted much, of him they will aik the more." 
 But what difference, fo much to be noticed, could 
 there be, if both were to be beaten to all eternity ? 
 or how could either be faid to have few, if there 
 was never to be an end? Impoflible! Rev. xviii. 
 7. " How much flie (Babylon) hath glorified 
 " herfelf, and lived delicionlly ; fomuch torment 
 " and forrow give her." Ail this appears juft and 
 reafonable: But to fuppofe a poor ignorant Hea- 
 then, or a child of ten years old, will remain in? 
 mifery as long as the moi perfecuting Tyrant, or 
 apoftate Chriltian, feems to contradict all the 
 ideas we have of juftice and equity, as well as of 
 goodnefs; for in this cafe, who can fuppofe that 
 each one is exactly rewarded according to his 
 works ? And efpeciaUy, <san any think, that mercy 
 has any hand in a reward, where there isfeemingly 
 no proportion ? Whereas we read, (Pfalm lxii. 
 
 12.}
 
 UNIVERSAL RESTORATION. /£ 
 
 j 2.) cc Alfo unto thee, OLord, belongeth mercy: 
 w for thou renderelt to every man according to 
 " his work." 
 
 Friend. Indeed, I could not have thought that 
 (o much could have been laid upon that fide of 
 the cafe; and though I am not yet wholly fatis- 
 fied, I muft confefs, fome of my great difficulties 
 feem to be removed, from what you have faid ; 
 and yet there appears fomething very dreadful in 
 the account. Pray, do you underitaiid it as a pa- 
 rable ? 
 
 Minijler. I am moft inclined to think it is a 
 piece of real hiflory, known to our Saviour, who 
 was well acquainted with what palled in the fpi- 
 ritual, as well as the natural world; and who in- 
 tended thereby to give an awful warning to the 
 Pharifees, (who were covetous) of the dreadful 
 condition of wicked rich men in the next ftate : 
 and efpecially, of thofe who neglect or defpife the 
 poor. 
 
 Friend. I am inclined to think with you in this 
 matter : and therefore, without any farther delay, 
 
 I ihall pafs to mention another firong objection to 
 the doctrine of the Restoration of all men; viz. 
 the inftancecf Judy's • of whom our Saviour fays, 
 " The Son of man goeth, as iris written of him ; 
 •* but woe to that man by whom the Son of man 
 M is betrayed ; it had been good for that man, if he 
 
 II had not been born, St, Matt. xxvi. 24. St. Mark, 
 xiv. 21. If Judas mould ever be restored, how 
 could the Saviour fay, " Good were it for that 
 *' man, if he had never been bonir" I think you 
 will find it difficult to remove this objection; for, 
 it" he is ever to be happy, (though after many 
 ages") it will be good for him that he was born. 
 
 • • • r n 
 
 Minifter. I cannot think that this is fo firong an 
 argument againft the general Restitution, as moft 
 that ufe it imagine. It was a common proverb 
 
 L % among
 
 76 DIALOGUES ON THE 
 
 among the Jews, when any great misfortune hap- 
 pened to a man, or his family, to fay, " Good 
 f were it for that man, if he had never been born. 5 '* 
 And thus our Saviour ufed it with great propriety 
 refpecting Judas : for who, that thinks with any 
 reafon at all, would not have wilhed that he had 
 never been born, rather than to have betrayed the 
 dear Redeemer ? 
 
 Friend. But can any thing lefs than cndlefs dam- 
 nation be fufricient to juftify the expreffion of 
 " Good were it for that man, that he had never 
 " been born?" 
 
 Minifter. I am of opinion that even worldly trou- 
 bles (fhort as they are) may fufficiently juftify the 
 expreffion. There are a thoufand circumftances 
 into which the children of Adam fall, that make 
 their cafe infinitely worfe than though they had 
 never been born, even without fuppofing a ftate of 
 future punifhment at all. I had rather, a thoufand 
 times, never have been born, than to have betray- 
 ed Chrift, even upon the fuppofition that I had 
 never been doomed to fuffer for it beyond this 
 life. Job, when he had loft his fubftance, his 
 children, and his eafe, opened his mouth, and, 
 through excels of grief curled the day of his birth : 
 though it does not appear that he had any fear of 
 future damnation, but the reverie. 
 
 " And Job fpake, and faid, " Let the day pe- 
 " rifn wherein I was born ; and the night in 
 " which it was faid, There is a man-child con- 
 " ceived. Let that day bedarknefs; let not God 
 *' regard it from above ; neither let the light thine 
 " upon it. Let darknefs and the lhadow of death 
 " (lain it ; let a cloud dwell upon it : let the 
 ,c blacknefs of day terrify it. As for that night, 
 " Jet darknefs feize upon it : let it not be joined 
 <c unto the days of the year; .let it not come into 
 V the number of the months. Lo ! Jet that nigh t 
 
 be
 
 UNIVERSAL RESTORATION. , 77 
 
 * f be folitary; let no joyful voice come therein, 
 "Let them curfe it that curie the day, who are 
 " ready to raife up their mourning, Let the 
 {( ftars of the twilight thereof be dark; let it 
 " look for light, but have none; neither let it Ice 
 " the dawning of the day; becaufe it fhut not up 
 (C the doors of my mother's womb, nor hid forrow 
 " from mine eyes. Why died I not from the 
 '• womb? Why did not I give up the ghoft, when 
 " I came out of the belly ? Why did the knees 
 " prevent me? or, why the breads that I mould 
 ci fuck ? For now fhould I have been rail',- and 
 61 been quiet; I mould have flept ; then had I 
 c4 been at reft, with kin°;s and counfellors of the 
 " earth, who built defolate places for themfelvcs; 
 " or with princes, that had gold, who filled their 
 " houfes with filver : Or, as an hidden, untimely 
 " birth, I had not been ; as infants, who never 
 cc law ligrht. There the wicked ceafe from troub- 
 " ling; and there the weary be at reft. There 
 ?' the prifoners reft together : they hear not the 
 " voice of the oppreffer. The fmall and great are 
 " there; and the feryant is free from his mafter," 
 See Job, iii. 2 19. 
 
 From this difcourfe, it feems, that Job thought 
 it would have been better for him never to have 
 been born, than to have fallen into fuch fore trou- 
 bles iii this prelent life, without taking the other 
 into his account; but if he had known that he had 
 been doomed to fuffer the amazing torments of 
 the fecond death, in the lake of fire and brim- 
 flone, what would he have faid ? Even upon the 
 fuppofuion that it was only to laft for ages, he 
 would have thought that his being born into this 
 world, to be fitted for fuch a punifhment, would 
 have been the greateft curfe that could have be- 
 fallen him. 
 
 If Job, who could fay, " I know that my Re 
 
 deemei-
 
 78 DIALOGUES ON THE 
 
 I. 
 
 tl deemer liveth, and that he fhall (land at the lau 
 Ci ter day upon the earth : And, though after 
 " my fkin worms deftroy this body, yet in my 
 u fiefh Ihall I fee God : whom I fhall fee for my- 
 il felf, and mine eyes (hall behold, and not ano- 
 (c ther; though my reins be confumed within me, 
 " He knoweth the way that I take; and when he 
 " hath tried me, I (hall come forth as gold. My 
 li foot hath held his fteps; his way have I kept, 
 <c and not declined; neither have I gone back 
 ci from the commandment cf his lips : I have ef- 
 " teemed the words of his mouth more than my 
 " neceffary food. Though he flay me, yet will I 
 4t truft in him: but I will maintain mine own ways 
 11 before him. He alfo fhall be my falvation. 
 " My righteoufnefs I hold fail, and will not let it 
 " go : my heart fhall not reproach me fo long as 
 " I live." (See Job, xix. 25, 26, 27. xxiii. 10, 
 11, 12. xiii. 15, 16, xxvii. 6.) And who could 
 make fuch a folemn proteflation of his innocence 
 and uprightnefs, before God and man, as we find 
 in the xxix. xxx. xxxi. chapters of that book. If 
 fuch a man had reafon to fay, i( Wherefore, then, 
 <( haft thou brought me forth out of the womb? 
 " Oh ! that I had given up the ghoft, and no eye 
 fl had feen me ! I fhould have been as though I 
 " had not been; I fhould have been carried from 
 " the womb to the grave," (See Job x. 18, 19.) 
 with what amazing propriety might Chrift fay of 
 Judas, the traitor, who tinned in fuch a dreadful 
 manner, and had fuch horrible guilt on his con» 
 fcience: who died in black defpair, perilhed in 
 fuch an awful fituation, in his fins, and, probably, 
 by his own hands ; who fuffered the moil violent 
 agitations of mind, died under the power of the 
 horrid fuggeflions of the great enemy of men, 
 without one fmile, or look of forgivenefs, from 
 Jefus, or even daring to feek it; whofe forrow in 
 
 this
 
 UNIVERSAL RESTORATION. 79 
 
 this life far exceeded Job's, (for Job had no fenfe 
 of guilt, treafon, and ingratitude; nor was he 
 filled with rage, blafphemy, and defpair) — and 
 who muft probably have his portion in the fecond 
 death; — " Good were it for that man, if he had 
 " never been born!" even upon the fuppofition 
 that his torments are not defigned to continue 
 while God exifts. 
 
 Jeremiah is another inftance much to my pur- 
 pofe; who wifhed that he had never been born, 
 even at the very time when he knew the Lord was 
 his helper; only becaufe he had been put in the 
 flocks by Paihur, and had fuffered a little pain and 
 mame in a p.ood caufe. He was not afraid of end- 
 
 D 
 
 lejs damnation, nor yet of any future punimment : 
 for he thus expreffed himfelf, in all the language 
 of full aflurance; " But Jehovah is with me, as 
 " a mighty terrible One: therefore, my perfect! t- 
 " ors lhall (tumble, and they (hall not prevail ; 
 " they ihall be greatly a(hamed, for they mall not 
 tc profper; their everlafting confufion mall never 
 M be forgotten. But, O Jehovah of Hofts, that 
 " trieft the righteous, and feeft the reins and the 
 " heart, let me fee thy vengeance on them {or, 
 thou wilt let me fee, &c.) for unto thee have I 
 " opened my caufe. Sing unto Jehovah, praife 
 " ye Jehovah: for he hath delivered the' foul of 
 " the poor from the hand of evil doers." How 
 (Irong his faith! how full his aflurance ! Yet it is 
 evident, that he thought it would have been much 
 better for him, perfonally, never to have been 
 born; for he immediately adds, " Curfed be 
 * : the day wherein I was born; let not the day 
 " wherein my mother bare me, be blefled. Curf- 
 " ed be the man who brought tidings to my fa- 
 <; father, faying, A man child is born unto thee, 
 l< making him very glad. And let that man be 
 " as the cities which Jehovah overthrew, and re- 
 
 1 i
 
 So DIALOGUES ON THE 
 
 ci pcnted not : And let him hear the cry in the 
 " morning, and the fh outing at noon-tide; be- 
 " caufe he flew me not from the womb : or that 
 " my mother might have been my grave : and her 
 " womb to be always great with me. Wherefore 
 iC came I out of the womb, to fee labour and for- 
 il row, that my days Qiould be confumed with 
 
 "fhame?" Seejer.xx. ii 18. 
 
 Here is not a word about a (late of future pu- 
 nifhment, much lefs endkfs damnation, and yet the 
 good prophet Jeremiah thought, that if he had 
 never been born, it would have been far better for 
 him. 
 
 Friend. I mud confefs, I never before confidered 
 it poflible to anfwer this objeclion ; you have done 
 much towards folving it : but you muft confider, 
 that both Job and Jeremiah paffionately exclaimed, 
 and, through forrow, uttered fuch rafh words, as, 
 in their cooler moments, they repented of; and 
 therefore, what they fpake of thcmfelves cannot 
 wholly fet afide the objeclion. Had they deliver- 
 ed thofe expreffions as general truths, and declared, 
 that men had much better never have been born, 
 than to havefuffered fuch degrees of worldly forrow, 
 it would have more than anfwered the objection; 
 but, when men under grief exclaim in fuch a 
 manner, we cannot ground a matter of fuch im- 
 portance upon what they fay refpecling them- 
 ielves ; as their minds, being overwhelmed with 
 trouble, and the immediate fenfations of pain, are 
 biailcd, and cannot utter the calm dictates of fober 
 reafon. But Chrift, though under great forrows 
 himfelf, faw the cafe of Judas {o deplorable, that 
 he expreffed himfelf thus refpecling him ; which 
 was the fober truth, without exaggeration ; and 
 could this be laid of him, or of any other of the 
 human race, upon the fuppofition that miiery is 
 notabiblutely endkfs ? 
 
 Minipr.
 
 UNIVERSAL RESTORATION. Si 
 
 Minifter. We do not find that Job or Jeremiah 
 ever recanted, in their cooler moments, what thev 
 uttered in their forrows; and our Lord, fpeaking 
 cf the deftruction of jerufalem, fays, <f And woe 
 " unto them that are with child, and to them that 
 '* give fuck in thofe days/' See St. Matth. xxiv. 
 19. St. Mark, xiii. 17. Not becaufe of their fu- 
 ture, endlefs damnation, in diltinction from others j 
 but on account of their prefent trouble and for- 
 row; as is explained, Luke xxi. 23. c{ Bur, wee 
 " to them that are with child, and to them that 
 u give fuck, in thofe days : for there ihall be great 
 " diftrefs in the land, and wrath upon this people." 
 And when the Saviour was led to death, we read, 
 " And there followed him a great company of 
 " people, and of women, who alfo bewailed and 
 " lamented him. But Jefus, turning unto them, 
 <l laid, Daughters of Jerufalem, weep not for me, 
 " but for yourfelves, and for your children. For 
 " behold the days are coming, in the which they 
 " fhall fay, BleiTedare the barren, and the wombs 
 " that never bare, and the paps which never gave 
 " fuck. Then fhall they fay to the mountains, Fall 
 " on us; and to the hills, Cover us. For if they 
 " do thefe things in a green tree, what fhall be 
 " done in the dry ?" St. Luke, xxiii. 27 31. 
 
 And who would not, a thoufand times, choofe 
 rather never to have been born, than even to fee, 
 far lefs experience, the miferies which came up< ri 
 Jerufalem and its inhabitants ? Would it not have 
 been better for mothers never to have been born, 
 than to have killed and eaten their own children in 
 the liefer And would it not have been better for 
 the children never to have been bom, than to have 
 been food for their mothers? 
 
 But Solomon not only reprefents a (late of great 
 mifery and affliction in this life, as worfe than not 
 to have been born, but alfo, a ilate of the greateft 
 
 M proipentVj
 
 Si DIALOGUES ON THE 
 
 profperity, if it ends in difgrace; for he fays, ci If 
 <( a man beget an hundred children, and live many 
 ". years, fo that the days of his years be many, 
 " and his foul be not filled with good; and alfo, 
 e f that he have no burial ; I fay, that an untimely 
 " birth is better than he. For he (the untimely 
 " birth) cometh in with vanity, and departeth in 
 "darknefs; and his name (hall be covered with 
 " darknefs. Moreover, he hath not feen the fun, 
 " nor known any thing: this hath more reft than 
 " the other. Yea, though he live a thoufand 
 " years twice told, yet hath he feen no good:" 
 (/'. e. no equivalent good, to balance his dilgrace). 
 " Do not all go to one place?" All came fromduft, 
 and turn to dint again. See Ecclef. vi. 3, 4, 5, 6. 
 The ftate here-defcribed by Solomon, is not only 
 infinitely better than the damnation of hell, though 
 limited by certain periods ; but far preferable to 
 many, if not to moft iituations of men in this life: 
 and yet he prefers an untimely birth to a man who 
 lives more than twice the age of Methufelah, and 
 has an hundred children of his own, if he has not 
 his foul filled or fatished with good; and that he 
 hath no burial, or has not honour, (credit, or re- 
 putation) at his death. 
 
 Long life and many children, were formerly ef- 
 teemed as the greatelt of bkffings: but as the 
 things of this life cannot fill the foul with good; 
 lb a man had better never have been born, than to 
 have enjoyed the good things of this world in the 
 greateft profufion, if he dies in difgrace, and has 
 no burial, or is not honoured at his death. Yet, 
 this is not worthy to be named in the fame day 
 with the damnation of hell ; yet, is frequently 
 threatened as a great and terrible judgment; 
 which, if it falls upon a man, however he may 
 have enjoyed long life, health, wealth, and all 
 kinds of profperity; it makes it worfe for him 
 
 than
 
 UNIVERSAL RESTORATION. 83 
 
 than if he had never been born, according to the 
 decifion of God himfeif; and, therefore, no won- 
 der that Chrift faid of wicked Judas, " Good were 
 " it for that man, if lie bad never been born." 
 
 Though I have anfvered you To largely; yet one 
 word might have fufiiced to have anfwered the 
 whole objection at firfl; viz. Had Judas died be- 
 fore he had been born, raid periihed from his mo- 
 ther's womb, he would neve have finned, far lefs 
 betrayed Chrift; he would have entered into 
 peace immediately, " where thewicked ce.Je from 
 " troubling, and where the weary are at reft:" 
 In that cafe, he would have efcaped the judgment 
 that came upon him, and would have had more 
 reft than thofe who mould live in all the affluence 
 of life two thoufand years, and beget each an hun- 
 dred children, and yet mould not be honoured at 
 their death. 
 
 Some would have anfwered the objection fhorter, 
 by laying, Chrifc promi'ed twelve thrones to his 
 twelve apoftles, among whom Judas was one; and 
 therefore, hemuft be reftored, or the promife can- 
 not be fulfilled: See St. Matth. xix. 28. But this I 
 do not infift upon; neverthelefs, thole who anfwer 
 the objection this way, make an obfervation that 
 may be worth attention; viz. that Peter, fpeaking 
 of Judas, faith, " Let his habitation be defolate, 
 <f and let no man dwell therein;" that is, Let his 
 manfion bereferved for him, let no man take pof- 
 feffion of it; but '* His bilhopric, or office, let 
 " another take." See Acts, i. 20. compared with 
 Pfal. lxix. 2.x. cix. 8. But I am rather of opinion 
 that the defoliation of the habitation or the wicked, 
 and the want of inhabitants in their tents, rdpects 
 thisftatc, and is part of the curie pronouncc-vi up- 
 on all traitors ; and may therefore in an eminent 
 fenfe, be applied to Judas, and alfo to the rebel- 
 lious nation of the Jews at large, and therefore, 
 
 M i as
 
 « 
 
 it 
 
 DIALOGUES ON THE 
 
 as thefe words do not intend their Restoration, fo 
 neither are thev any objection to it; for Sr. Paul 
 applies pare of the lxixth Pfalm to the Jews, as 
 truly as St. Peter applies it to Judas : See Rom. 
 xi. 9, 10. And yet he fays, " T fay then, Have 
 they ft urn bled, that they mould fall ? God for- 
 bid : But rather, through their fall, falvation is 
 come unto the Gentiles, to provoke them to 
 " jealoufy. Now, if the fall of them be the riches 
 fi of the world, and the diminilhing of them the 
 "riches of the Gentiles; how much more their 
 f fulnefs?" And thus, from the nth verfe to the 
 end of the chapter, goes on to fpeak of their being 
 again received, reconciled, and grafted again into 
 their own olive tree; and that their blind nefs is 
 only for a time : " And fo all Ifrael (hall be 
 *' faved : There mail come out of Sion a deliverer, 
 " and (hall turn away ungodlinefs from Jacob :" 
 That God's covenant, or promife, is to take their 
 fins away; that they are beloved for the fathers 
 fakes ; that the gifts and calling of God are with- 
 out repentance ; that, therefore, they (hall obtain 
 mercy at laft ; and that, for this very purpofe, 
 God hath concluded them all {or (hut them up) 
 in unbelief, that he might not only punilh them 
 thereby for their tranfgreffions, and alfo, through 
 their unbelief, caufe the Gentiles to obtain mercy 
 and falvation; but alfo, that he might have mercy 
 upon all thole whom he had thus (hut up in un- 
 belief, without exception. See the whole chapter. 
 Here, then, are three defigns, worthy of a God 
 of infinite wifdom, power and goodnefs, in this one 
 dark difpeniation, the rejection of the Jewim 
 
 church and nation : 1. That he might punilh 
 
 them for their iniquity: 2. That others might 
 
 come in their room, itand in their office, and be 
 made partakers of their privileges: and 3. That 
 they might be referved to mercy and forgivenefs 
 
 at
 
 UNIVERSAL RESTORATION. Sj$ 
 
 at laft. And what happened to a whole nation of 
 traitors, might happen to an individual of that na- 
 tion ; and vice verfa. 
 
 Friend. This is a fubject of great importance, 
 and if you can maintain the fyftem you have 
 efpoufed, andanfwer the remaining objections that 
 may be brought againft it, it will mod certainly 
 give me pleafure, and relieve my mind from great 
 anxiety. I am a father of many children, and 
 God knows the tears I have fhed on their account, 
 but could 1 receive your views with what pleafure 
 mould I look upon them ! ! ! But 1 have many 
 remaining difficulties and objections flill to pro- 
 pofe ; may God preferve me from error and falfe 
 doctrine, I wifh to know what is really the truth 
 in this matter, for above all things I dread decep- 
 tion. 
 
 Minifter. I afTure you my friend that I mould be 
 as loth to deceive you, as you are to be deceived, and 
 had I not the fureft confidence through the Lord 
 of the truth and reality of this mod glorious fyf- 
 tem, and did I not find the higheft fatisfaction in it 
 myfelf, I fhould never prefume to hold it forth to 
 others. But as I have an engagement that calls 
 me elfewherejuft now, I muft beg you to excufe 
 me, hoping that in a little time I mail have ano- 
 ther opportunity of hearing the remainder of your 
 objections ; and in the mean time I advife you to 
 fearch the fcriptures, and pray God to lead you 
 into all truth. 
 
 END OF THE SECOND DIALOGUE. 
 
 DIALOGUE
 
 S6 
 
 DIALOGUES ON THE 
 
 DIALOGUE III. 
 
 Friend. "T AM glad to meet with you, to have 
 J_ fome farther converfation upon the 
 very' important and interefting fubject of the final 
 Reftoration. Since I law you laft I have had op- 
 portunity of hearing fome very capital objections 
 made againfl this fyftem, which I beg leave to 
 flate in the plained and ftrongeft manner. 
 
 ' MiniJIer. Your franknefs is well pleafing to me, 
 and I am ready to hear whatever can be urged 
 againft my fentiments, and will do my endeavour 
 to anfwer all reafonable objections; therefore pro- 
 pofe them as foon as you think proper. 
 
 Friend. One grand objection that is very gene- 
 rally made againft the doctrine of the Reftoration, 
 is, that it tends to ficentioufnefs ; that it is the doc- 
 trine that the ferpent preached to Eve ; for we 
 read, (Gen. iii. 4.) " And the ferpent faid unto 
 " the woman, Ye inall not furely die:" and that 
 it is a doctrine calculated to give encouragement 
 to the wicked to continue in their evil ways; that 
 it is " faying, Peace, peace, when there is no 
 "peace;" and that this doctrine is as dangerous 
 as that of the wicked prophetefles of Ezekiel's 
 time, of whom God fays, u With lies ye have 
 <c made the heart of the righteous fad, whom I 
 " have not made fad ; and ftrengfhenedthe hands 
 " of the wicked, that he fhould not return from 
 ' c his wicked way, by promifing him life. They 
 " fay unto them that defpife me, Jehovah hath 
 u faid, Ye (hall have peace; and they fay unto 
 
 {< ever? 

 
 UNIVERSAL RESTORATION. 87 
 
 tc every one that walketh after the imagination of 
 " his own heart, No evil mail come upon yon/' 
 Jer. viii. n. Ezek xiii. 22. Jer. xxiii. 17. 
 
 It is faid, that it is the nature of God to lay the 
 highefl poffible reftraint upon lin s and, therefore, 
 he has threatened it with eternal, or endJefs punifli- 
 ment ; and this is even found too weak to prevent 
 the prevailing of iniquity. What a flood of im- 
 piety, therefore, would overflow the world, if it 
 ihould be generally believed, that after forne ages 
 of fuffering, mankind mould be reftored to fome 
 degree of happinefs ? Would not the reftraints be 
 wholly taken off from the lulls and paffions of the 
 wicked, if once this doctrine mould become pre- 
 valent ? Will you be fo kind as to give a fair and 
 candid reply to this objection ? 
 
 Minijier. This objection is dated with all poffible 
 force, I (hall, therefore endeavour to anfwer it as 
 well as I can ; putting in this caveat, that if I 
 fhould not anfwer it to your fatisfa&ion, do not 
 imagine that no folid anfwer can be given ; but 
 impute it to my not being fufficiently mafter of my 
 fubjecr, or not being able to exprefs my mind fo 
 clearly as I could with. As this objection is fre- 
 quently made, and often ufed, by people who 
 mean well, but have not confidered the fubject 
 thoroughly, 1 fhall be as explicit as poffibly I can 
 upon it. 
 
 I would firft obferve, that the great truths, or 
 firft principles, upon which the Reftoration is 
 founded, and from which it is derived by natural 
 and eafy confequences, are far from tending to li- 
 centioutnefs : But, in order to make this evident, 
 it will be proper here to let them down in their 
 order. 
 
 t
 
 88 DIALOGUES ON THE 
 
 Firfi Principles, upon which the Dotlrine of the final 
 and univerfal Refiiiuiion is founded. 
 
 i. God n the univerfal and only Creator of all : 
 contrary to the opinioa of the Manichees of old, 
 who believed the devil to be the creator of mod, 
 if not all vifible beings : The Mu^yletonians, of the 
 lad century, and the Buchanites lately, a/Iei't nearly 
 the fame fentiments ; contrary to Rev. iv. 11. Col. 
 i. j 6 Pfal. c. 3. Numb. xvi. 22. Ifai. lxiv. 3. 
 Ezek. xviii. 4. Zech xii. 1. and a vail number of 
 other Scriptures. 
 
 Now, who can fay, that this noble thought, 
 which St. Paul enlarges upon fo beautifully, (Ads, 
 
 xvii. 24 — ■ ?o.) tends, in the lead, to make 
 
 men wicked ? Does it not tend to dignify and en- 
 noble human nature, to be told, that God is -our 
 Father, Creator, and Firft Caufe ; and that we were 
 made by his power, according to his will, and for 
 liis pleafure ; and that the chief end for which he 
 made us, was, to glorify his name, and to enjoy him 
 for ever f — :ii the Aiiembly's Catechifm beautifully 
 declares. This is one of the principles from, 
 which God himfelf deduces the certainty of the 
 filial end of wrath, as 1 have obferved before : — 
 " For I will not contend for ever, neither will I 
 " be always wroth : for the fpirit mould fail be- 
 " fore me, and the fouls which I have made," 
 lfai. lvii. 16. — Thofe who venture to contradict 
 their Maker, and lay, that he will contend for ever, 
 and be always wroth ; ought to be able, at lead, to 
 give as good a reafon why he will, as he has al- 
 igned why he will not; and coniequently prove, 
 that he hath not made all fouls; which is the true 
 foundation upon which endlefs mifery mull be 
 founded, and the only doctrine which is perfectly 
 confident with it. 
 
 The poor untutored Indians in America, argued 
 
 (with
 
 UNIVERSAL RESTORATION; 89 ' 
 
 (with. a miffionary that was fent from Sweden to. 
 convert them) from the univerfal providence oi 
 God, that he, who was to kind a Father as to 
 provide for their bodies all things needful, had not 
 wholly neglected their fouls: But this I do not in- 
 fill upon, though, I think, the argument has 
 weight in it; and, certainly, the providential 
 goodnefs of God, and his long- Differing, tends to 
 lead men to repentance : Rom. ii. 4. 2 Pet. iii. 9. 
 2. The univerfal benevolence of the Deity, or the 
 love of God to his creatures, is one of the firft 
 principles from which the general Reftoration is 
 deduced : and who can fay, that this leads to li- 
 centioufnefs ? If thofe who believe that God loves 
 them, in particular, find that confederation the 
 ftrongeft obligation on them to love him again, 
 and to obey his will; by the fame rule, if all the 
 individuals of the whole human race, were to be- 
 lieve that God loved each one of them, would not 
 the fame caufe produce the fame effect ? And if fo, 
 can this be charged as a licentious do&rine, 
 which is expreflly grounded upon a caufe which 
 powerfully operates to produce holinefs I Is there 
 any thing like argument in this reafoning : I know 
 that God loves me, and feeks to do me good ; there- 
 fore, I muft hate him. What mould we think of 
 a woman who mould leave her hufoand, and do 
 all in her power againft him, and ihould be able 
 to give no better reafon for it -than the following; 
 My hufband loves me, and I know it, and he has 
 always loved me, and always will; and, therefore, 
 I am determined to hate, ridicule, defpife, and 
 contemn him, and have left him for this very caufe, 
 and am determined never to love or obey him 
 more? Bad as human nature is, I queftion whe- 
 ther fuch inftances often occur. We commonly 
 fay, that love begets love: "We love him, be- 
 * caufe he firft loved us;" fays the Apoftle, 
 
 N 1 Tohn,
 
 90 DIALOGUES ON THE 
 
 i John, iv. 19. Therefore, the doctrine of God's 
 tiniverfal benevolence, cannot lead to licentioufnefs, 
 in any light in which it can be viewed ; for, if he 
 really loves us, he will do all in his power to 
 bring ns to love him again, and to be like him; 
 and I am fure, the confederation of his love to us, 
 goes as far as moral fuafion can go, to induce us to 
 love him again, nay, the belief of it is acknow- 
 ledged tc be one of the ftron°eft motives to obe- 
 dience; and the love of God, (hed abroad in the 
 heart, produces the belt effects, and is the moft 
 powerful principle, and fpring, of good and vir- 
 tuous actions, that we are acquainted with. This 
 being a firft principle, from which the univerfal 
 Retloration is concluded, we are happy to find, 
 that " God is love :" and that he " fo loved the 
 " world, as to give his only begotten Son, that 
 " whofoever believeth in him, fhould not perifh, 
 " but have everlafting life : For, God fent not his 
 " Son into the world to condemn the world: but 
 (< that the world, through him, might be fayed." 
 See 1 John, iv. 16, St. John, iii. 16, 17. But it 
 is not fo much my bulinefs now to fhew, that the 
 fentiment is fcriptuial, as to fhew that it is not of 
 a dangerous tendency. The following words, 
 however, are fo beautiful, that I take the liberty 
 to mention them : — " But thou haft mercy upon 
 " all ; for thou can ft do all things, and vvinkeft at 
 11 the fins of men, becauie they fhould amend. 
 c * For thou loveft all the things that are, and ab- 
 " horreft nothing which thou haft made: for ne- 
 " ver wouldeft thou have made any thing, if thou 
 <c hadlt hated it, And how could any thing have 
 " endured, if it had not been thy will: or been 
 <f preferved, if not called by thee ? But thou fpareft 
 " all; for they are thine, O Lord, thou lover of 
 " fouls. For thine incorruptible Spirit is in ail 
 " things : Therefore chafteneft thou them, by 
 
 " little
 
 UNIVERSAL RESTORATION. 9 I 
 
 "little and little, that offend, and warned them, 
 " by putting diem in remembrance wherein they 
 " have offended, that leaving their wicked nets, 
 " they may believe on thee, O Lord. For thy 
 " power is the beginning of righteoufnefs ; and 
 " becaufe thou art the Lord of all, it makerh 
 " theero be gracious unto all. But thou, O God, 
 " art gracious and true : long-fullering, and in 
 " mercy ordering all things. For if we fn, we are 
 " thine, knowing thy power; but we will not Jin, 
 " knowing that we are counted thine :" Wiidom 
 
 of Solomon, xi. 23 26. xii. 1, 2, 16. xv. 1, 2. 
 
 " Jehovah is gracious, and full of companion, 
 " flow to anger, and of great mercy. Jehovah 
 " is good to all : and his tender mercies are over 
 " all his works. All thy works (hall praife thee, 
 " O Jehovah; and thy faints (hall blefs thee," 
 Pfal. cxlv. 8 3 9, 10. 
 
 2. Another great principle, upon which the 
 Reftoration depends, is, that Christ died for all: 
 V* We fee Jejus, who was made a little lower than 
 " the angels, for the fu fie ring of death, crowned 
 " with glory and honour; that he, by the grace 
 M of God, fliould tafte death for every many' (or 
 all) Heb. ii. 9. " [fatty man fin, we have an 
 " Advocate with the Father, J ejus Chriji, the 
 " righteous : And he is the propitiation for our 
 " fins ; and not for ours only, but alfo for the fins 
 "of the whole world " 1 John, ii. 1,2. "For 
 " there is one God, and one Mediator between 
 " God and men, ihe Mz« Chfi-;t Jesus: who 
 " gavehimfelf a ranfom for all, to be teftifLd in 
 " due time," 1 1dm. ii. 5, 6. 
 
 I need not multiply paliages to prove that Chriji 
 died for all; for though the nmverjality of Wis death 
 is not expreiily aliened, in every text where it is 
 mentioned that he died, it mud always be under- 
 ilood ; becaufe it is never denied in any place, and 
 
 N 2 is
 
 92 DIALOGUES ON THE 
 
 is plainly, and pointedly declared in thofe which 
 1 have quoced : And, be fides, it is evident that in 
 the aooftles time, the unherfality of the death of 
 Chrift was a fir ft principle, univerfally acknow- 
 ledged, and, therefore, St. Paul reafons from it as 
 fuch ; which it would have been highly prepofter- 
 ous for him to do, if that had not been the cafe : 
 As, for example, " For the love of Chrift con- 
 " ftraineth us ; becaufe we thus judge, that if one 
 " died for all" (which is not difputed by any, 
 and which we know to be a truth) " then were 
 " all dead : And that he died for all; that they 
 ii who live, fnouldnot henceforth live unto them- 
 " felves, but unto him that died for them, and 
 " rofe again," 2 Cor. v. 14, 15. 
 
 Friend. But have you never heard it argued that 
 Chrift did not die for ally becaufe he did not pray 
 for all? 
 
 Minifter. I remember, when a lad, I was fent to. 
 a neighbour's houfe, and overheard the good man, 
 the mafter of the family, read in a book, after this 
 manner: " Chrift did not die for all, becaufe he 
 " did not pray for all: I pray for them ; I pray 
 " not for the world, but for them which thou halt 
 " given me, fur they are thine," St. John, xvii. 9. 
 And I then thought the argument conclufive : But 
 I am now at a lols whether the author of that book 
 meant to deceive his readers; or, whether he had 
 never read the chapter through critically : for, 
 had he read the 20th verfe, he would have found 
 thefe words, which would have overthrown his 
 hypothefis : — "Neither pray I for thefe alone; 
 <c but for them alfo, who {hall believe on me 
 "through their word." Jf Chrift had prayed for 
 all, in the 9th verfe, for whom he died, he could 
 not have enlarged his prayer fo much in the 20th 
 verfe, as to take in not them only, but all that 
 lhould believe on him through their word : Nei- 
 ther
 
 UNIVERSAL RESTORATION. 93 
 
 ther does he flop here, but goes on to pray for 
 thofe that believe, in thefe words : ' ; That they 
 " all may be one ; as; thou, Father, art in me, and 
 " I in thee; that they alfo may be one in us :" 
 And, why is ail this unity prayed for among be- 
 lievers ? Surely, it hath never been accomplilhed ; 
 but it (hall be, for this great and admirable pOr- 
 pofe ; viz4 " That the world may believe that thou 
 <c haft fent me. And the glory which thou gavell 
 <c me, I have given them ; that they may be one, 
 " even as we are one: I in them, and thou in me ; 
 " that they may be made perfect in one, and that 
 f* the world may know that thou haft fent me, and 
 tc haft loved them, as thou haft loved me," veiies 
 21, 22, 25. 
 
 Friend. But when flial-1 the world 'believe, and 
 know that Chrijl is the Sent of Gpd.? 
 
 Minifler. When all that believe (hall be one; as 
 the Father and the Son are one: When the great 
 marriage of the Lamb lhall be celebrated, and his 
 Bride lhall be one, in the bond of univerfal love and 
 fellowfnip, as the Father and Son now are : When 
 the Church lhall be perfected in one; lhall dwell 
 in love, and dwell in God, as the Father dwells in 
 the Son, and the Son in the Father: When Zlons 
 watchmen fliall fee eye to eye : When all believers 
 lhall fpeak the (Lime thing; when there lhall be 
 no more divfions among them ; when they lhall 
 be perfectly joined together in the fame mind, and 
 in the fame judgment. 
 
 This was the ftate that St. Paul befought the 
 Corinthians to preis after, and wilhed them to at- 
 tain; but he had the mortification to fee them fall 
 fhort of it, as all the Chriftian churches have, from 
 that day to this. But when Chrijl (hall give that 
 glory and honour to his Bride, which the Father 
 gave to him, and fliall thus unite her to himfelf, 
 in an indiiToluble union, and the fevcral members 
 
 of
 
 94 DIALOGUES ON THE 
 
 of his body, the Church, fhall be as much united 
 one to another, as the members of the natural 
 body are ; or, to exprefs it in his own words, " As 
 " thou, Father, art in me, and I'm thee:" When 
 thus the Church (hall be one, in fpirit, love, de- 
 fign, judgment, &c. as the Father and Son are ; 
 then (hall the world believe, and believing, have 
 life; then (hall the world know him, whom to 
 know is life eternal : See verfes 2 and 3. But as 
 this great cauje has never yet exifted, the effetl has 
 not yet followed ; but when the fir ft fhall be, the 
 lajl fhall take place in confequence. 
 
 The petitions in that mod excellent prayer, that 
 may, with great propriety, be called the Lord's 
 Prayer, may be divided into four claffes: 1. For 
 himfelf, verfes ift and 5th : 2. For his apofties, 
 
 9 19 : 3. For them that fhould believe, through 
 
 their word, verfes 20, 21, 22, 23 : And, 4. for 
 the world, verfes 21, 23; as I have jufh obferved, 
 and need not add any more upon fo plain a mat- 
 ter. 
 
 Friend. Proceed, if you pleafe, to (hew, that the 
 doctrine of the universality of the death of Chrifi 
 does not lead to licentioufnefs. 
 
 Minijler. It is evident that it doth not ; but, on 
 the contrary, it is the ftrongeft motive to all who 
 believe it, to love and live to him who died for 
 them, and rofe again : We are not our own, but are 
 bought with a price ; therefore, we are exhorted not 
 to be the fervants of fin, flaves to our paffions, and 
 fervants to men: but to glorify God in our bo- 
 dies and fpirits, which are his: and the apoftle be- 
 feeches us, by the mercies of God, to prefent our 
 bodies a living facrifice, holy, acceptable unto 
 (ion; which is our reafonable fervice. Foraf- 
 much, as we know that we were not redeemed 
 with corruptible things, as filver and gold; but 
 with the precious blood of Cbrijl, as of a Lamb 
 
 without
 
 UNIVERSAL RESTORATION. 9- 
 
 without blemifh, and without ipot : See 2 Cor. v. 
 15, Rom. vi. 12, 13. 1 Cor. vii. 23. vi. 19, 20. 
 Rom. xii. 1. 1 Peter, i. 18, 19. 
 
 What a horrid thought would it be, that Chrijl 
 fhould be the minifter of fin, and that his blood- 
 fhedding fhould caufe wickednefs to abound ! 
 The love of God, in giving his Son to die, is 
 enough to move an heart of flone ; " For when 
 " we were yet without itrength, in due time, 
 " Chrijl died for the ungodly: for, fcarcely for a 
 " righteous man will one die; yet, peradventure, 
 " for a good (kind, benevolent, generous) man, 
 " fome would even dare to die. But God com- 
 " mendeth his love towards us, in that, while we 
 " were yet finners, Chrijl died for us. Much 
 " more, being now jultified through his blood, 
 " we fhall be faved from wrath through him. For 
 " if when we were enemies, we were reconciled to 
 * c God by the death of his Son; much more, being 
 il reconciled, we fhall be faved by his life," Rom. 
 v. 6 10. 
 
 Here the death of the Lord jfefus is laid as the 
 ground, and the falvation of men inferred from it, 
 with the greateft poffible certainty; yet, will any 
 one fay, that becaufe Chrijl hath died for him, 
 therefore he will indulge himlelf in fin? God for- 
 bid. Some fay that if they believed this doctrine, 
 they would live in fin, and indulge themfelves in 
 their lufts and paflions: but then it may be ob- 
 ferved, that thofe who fay fo are its enemies, and 
 thofe who oppofe the view, and not thofe who re- 
 ccive it. 
 
 There is fometbino- fo brutifh and unaccount- 
 able in fuch difpotitions, as would lead men to 
 hate their belt friends, merely becaufe they are io; 
 that would lead them to hate Goo, becaufe he 
 loved them ; and defptfe Chrijl, merely Becaufe 
 he died for them ; that, for the honour bf human 
 
 nature
 
 96 DIALOGUES ON THE 
 
 nature, I would hope, thefe inftances are rare* 
 But to the point. I have converfed with many 
 who believed that Chrifi died for them in particu- 
 lar; and yet I never heard them fay, that they 
 hated him for it ; but, on the contrary, that they 
 loved him exceedingly. Now, is not the fame 
 caufe likely to produce the fame effect ? If a thou- 
 fand perfons, for inftance, all believing that Chrifi 
 died for them, find their hearts conftrained to love 
 him for it, would it not have the fame effect upon 
 ten thou fand, ten millions, or ten millions of mil- 
 lions ? And if it would caufe licentioufnefs to 
 abound in the world, to preach that Ckrift died for 
 all, if it was universally believed; by the fame rule, 
 it muft caufe it to prevail, in a lefTer degree, to 
 preach that he died for afmall part, atleaft, among 
 thofewho believe themfelves to be of the number ; 
 and, therefore, it muft not be preached at all, that 
 he died for any : Who can deny the confequence ? 
 It feems to be evident, that Chrifi has done and 
 fuffered too much for thofe that he died for, to 
 lofe ihem finally : and thus the univerfal Reftora- 
 tion ftands connected necefTarily with the univer- 
 fality of the death of Chrifi, and is deduced there- 
 from, in the eafiefl manner ; therefore, the doc- 
 trine of the former cannot tend to licentioufnefs, 
 as it ftands upon the ground of the latter; which 
 hath been demonftrated to have no fuch tendency. 
 4. Another principle upon which the univerfal 
 doftrine depends, is, the mchangeabhnefi of God : 
 Whom he loves once, he always loves; he loved 
 his creatures when he made them, as none can 
 well deny; their fins he never loved, nor ever 
 will ; he hath declared, that he loved us when 
 uriners, but never as finners. His eternal and 
 conftant hatred of all fin, and his unchangeable 
 love of all his creatures, are of the nature of pri- 
 mary truths ; from which the doctrine of the ge- 
 neral
 
 UNIVERSAL RESTORATION. 9/ 
 
 general Reftoration may be eafily and plainly in- 
 terred. In this view we may underftand thcfe 
 many dreadful threatenings and gracious promifes, - 
 made to the fame people and perfons : Both (hall 
 be fulfilled; the firft, while they continue as 
 rebels, which are defigncd to humble and fubdue 
 them; the laft, when they (hall have accepted 
 pf the puniihment of their iniquity ; when their 
 uncircumcifed hearts are humbled, when their 
 flubbom knees mail bo>v to Jehovah, and their 
 former rebellious tongues {hall fwear allegiance 
 to him. 
 
 Does this idea lead to licentioufnels, that God 
 hates fin, and determines to purfue it to entire de- 
 ftruction, and never to put up his (word, fo long as 
 there is a rebel in the univerfe ; yet, at the lame 
 time, has no poiitive hatred to the fouls which he 
 has made, but only wilhes them to return to 
 order ? — This idea appears to me, equally to check 
 prefumption and defpair; and tends to put an 
 end to licentioufnels, rather than to encourage it: 
 For, if rebels are allured that their rightful fove- 
 reign hates them, and will never fuffer them to be 
 reconciled to him, it naturally caufes them to 
 fight with tenfold rage, as all warriors will teftify ; 
 as, on the other hand, if they believe he is too 
 weak, or undetermined, to conquer them, they 
 will be prefumptuous, and continue the war. It 
 cannot, therefore, be affirmed, by any perfons of 
 reafon, that the declaration that God will deftroy 
 fin, tends to promote it ; or, that his love of order, 
 and hatred of evil, being compatible with his 
 love to the creatures he has made, is a doctrine 
 that encourages men to rebel: the contrary is evi- 
 dent: and yet thele are the very grounds of the 
 univerhtl Restoration ; which cannot, therefore, 
 be licentious. 
 
 Q 5. Another
 
 pS DIALOGUES ON THE 
 
 5. Another of thefirfl principles of the Reftora- 
 tion, is, the immutability of God's counfeh ; which he 
 hath confirmed by an oath, " That by two immu- 
 is table things, (viz. his word and oath) in which 
 " it was impoffible for God to lie, we might have 
 " a flrong confolation, who have fled for refuge, 
 " to lay hold upon the hope fet before us," Heb. 
 vi. 17, 18. " God hath abounded toward us in 
 (i all wifdom and prudence, having made known 
 t( unto us the myilery of his will, according to his 
 iC g;ood pleafure, which he hath purpofed in him- 
 e< felf. That in the difpenfation of the fulnefs of 
 iC times, he might gather together (or rehead) in 
 i( one, all things in Cbrift, both which are in 
 " heaven, and which are on earth : even in him : 
 <e in whom we have obtained an inheritance, being 
 " predeftinated according to the purpofe of him 
 (C who worketh all things according to the counfel 
 " of his own will," Ephef. i. 8, 9, 10, 11 = 
 iC God is our Saviour, (or Soteros^ Reftorer) who 
 *' will have all men to be faved, (fothenai, reftored) 
 <( and tc come unto the knowledge of the truth," 
 1 Tim. ii. ' 5 . 4. This is the will and counfel of 
 that God, who " doeth according to his will in 
 " the armies of heaven, and among the inhabitants 
 ce of the earth: and none can ftay his hand, or fay 
 " unto him, What doefl thou?" Dan. iv. 35. He 
 hath fvvorn by himfelf, the word is gone out of his 
 mouth in righteoufnefs, and Ihali not return, that 
 unto him " every knee fhall bow, every tongue 
 " lhall fwear," llai. xlv. 23. The counfel of God 
 (hall itand ; he will perform his pleafure, notwith- 
 flanding all the oppoiition that men can make : 
 " God is not a man, that he fhouldlie, neither the 
 " fon of man, that helhould repent: Hath he faid, 
 tc and fhall he not do it ? or, hath he fpoken, and 
 " fhall he not make it good ?" Numb, xxiii. 19. 
 If God will have all men to be faved, or reftored, 
 
 and
 
 UNIVERSAL RESTORATION. $Cj 
 
 and to come to the knowledge of the truth, if it is 
 his good pleafbre, which he hath purpoied in him- 
 felf, in the difpenfation of the fulnefs of times, 
 to rehead all things in Chrift, both in heaven 
 and on earth ; if he hath fworn, that unto him 
 every knee mail bow, and every tongue fhallfwear; 
 and if he worketh all things after the counfel of 
 his own will, and is determined to perform all 
 his pleafure, which he is able to do ; and with 
 him nothing that he pleafes is impofiible : I 
 fay, if all thefe things are true, (as who, that be- 
 lieves the Scriptures, can deny?) then, is not the 
 doctrine of the Reftoration true ? And who will 
 venture to charge that with licentioufnefs, which 
 God, in the counfel of his will, hath purpoied, and 
 is determined to perform ? We know, the will of 
 God is a will to all goodnefs, and that he cannot 
 do any thing unpft, or contrary to his holy nature, 
 or inconliftent with his plan of moral government, 
 or that mall tend to promote rebellion; therefore, 
 if God had feen that this great work had been, in 
 any refpect, injurious to his perfections, character, 
 government, £cc. he would not have propofed it; 
 and if he had forefeen that the knowledge of it 
 would have been hurtful to mankind, he would 
 not have revealed it : But fmce he hath done both, 
 we may certainly argue, that it is not a licentious 
 doctrine to declare, that God will finally make all 
 his intelligent creatures happy; by making them 
 all his fubjecls, by dettroying their fins, and mak- 
 ing them holy, in a way perfectly confiftent 
 with all his perfections and attributes ; without 
 doing the leaft injury to his character, or render- 
 ing his moral government weak, or making any 
 ofnis words void, whether threatening^ or pro- 
 mifes, or in the leaft letting afide the fanctions of 
 his law or gofpel, or a future ftate of rewards and 
 punilhmen:-; without derogating at all from the 
 
 O 2 glory
 
 I0 & DIALOGUES ON THE 
 
 glory of the Mediator, but rather exalting it to the 
 higheft poffibie pitch; without fadde & nino- the 
 hearts of the nghteous, or diminifhing, in the 
 leait, from the happinefs of Heaven, but rather 
 caufmg it to increafe ; for if there is joy in Heaven 
 over one finner that repenteth, there muft be more 
 over many, in exact proportion; and as God will 
 certainly give the greateft poffibie joy to his chofen, 
 and there is no doubt but it will receive addition 
 from every one that is reftored, or brought home 
 to himfelf; therefore, it can only be brought to its 
 higheft poffibie pitch by the univerfal Restoration : 
 which doctrine cannot, therefore, be licentious, as 
 God has appointed and revealed it, and all holy 
 beings (except iome weak good men on earth) re- 
 joice therein exceedingly. 
 
 6. Another of the principles on which the gene- 
 ral Reparation is founded, is, that God hath then 
 all toings into the hand of Chrift, who hath declared, 
 that it ts the Father's will, that of all that he gave 
 him, roe flmildloje nothing : and that power was given 
 him over all, that he mould give the knowledge of 
 God, even eternal life, to all that the Fathered 
 given him ; and that all, without exception, whom 
 the Father hath given, (hall come in fuch a man- 
 ner as not to be caft out : But as all thefe Scrip- 
 tures have been recited, and reafoned upon before, 
 I Ihall only now obferve, that as God the Father 
 hath given all things to Christ, and as he hath 
 engaged to bring all back, without exception, and 
 hath both W// amd power to perform this work, 
 and came into the world on purpofe to accomplifh 
 it, it muft, of confequence, be finally performed; 
 yet, it cannot tend to licentioufnefs, or the God of 
 Heaven, and the Lord Jefus Chrift, would never 
 have planned it, approved of it, or foueht to ex- 
 ecute it. ° 
 
 Many more firft principles, on which the doctrine 
 
 of
 
 UNIVERSAL RESTORATION. IOI 
 
 the Reftoration is founded, might be mentioned, 
 and (hewn to be far from tending to licentioufnefs : 
 bat I fhall mention but one more ; and that is — 
 The Scriptures muft be fulfilled '; the Scriptures cannot 
 be broken : None of the words of God can fail of 
 being accomplished ; and he hath not only de- 
 nounced dreadful threatenings, but made many gra- 
 cious promifes to the fame people : Thefe cannot 
 be fulfilled together ; and, if there is no truth in 
 the Reftoration, I cannot fee how the latter will 
 ever be fulfilled at all; and if fins are not punifhed 
 in the perfons who commit them, I am equally at 
 a lofs what fenfe or truth can there be in the former. 
 It would be a great tafk to collect all the texts 
 whichjuftify the remark, that threatenings and pro- 
 mifes belong to the fame people in different pe- 
 riods, fome fpecimens of which have been given in 
 thecourfe of thefe dialogues. Now, it cannot lead 
 
 O m 
 
 to licentioufnefs, to fuppofe that the Scriptures fhall 
 all be fulfilled ; but it muft lead to infidelity, and 
 all kinds of evil, to fuppofe the contrary. 
 
 Thefe are the firft principles upon which the 
 doctrine of the Reftoration {lands, and by which it 
 is fup ported ; and as thefe have all been conlidered, 
 and proved to have no tendency to encourage (in, 
 feparately, much lefs can they have any fuch ten- 
 dency, jointly ; and then it evidently follows, that 
 a doclrine which feems neceilarilv deduced, or in- 
 ferred by undeniable confequences, from all thefe 
 confiderations united, cannot be falfe, or have any 
 evil tendency. 
 
 But I (hall next proceed to (hew, that all true, 
 experimental, and practical religion, feems focon- 
 iiilent with the univerfal Reftoration, that it may be 
 reckoned a wonder, that all who have tailed that 
 the Lord is gracious, and have diligently pracliied 
 his commands, have not, in all ages, been fully 
 convinced of the truth of it. 
 
 Friend.
 
 IQZ BIALOGUES ON THE 
 
 Friend. Is it pofiible that you can do this? If Toj 
 I hope your reafoning will be attended to ; and I 
 mull confefs, that you have cleared your way fo 
 well, by coniidering the firft principles of the doc- 
 trine, and {hewing that they are very far from 
 tending to licentiouihefs, that I am half inclined 
 to think you will be able to anfwer this objection, 
 formidable as it has been confidered hitherto. 
 
 Minifrer. As I truff you have been made ac- 
 quainted with experimental religion, I need only 
 to appeal to your own experience, for the truth of 
 what I advance ; and I am apt to think, if you will 
 anfwer me candidly, to a few queftions, you mull 
 acknowledge either that the Reftoration is true, or 
 that your experience is falfe. 
 
 Friend. I am willing to give you as plain and 
 candid anfwers as I can ; for it will be of no ufe to 
 deny what the Lord has done for my foul. 
 
 M'mijier. Let me then aft. you, in the firft place, 
 Did you not fee yourfelf lolt and undone- and 
 that you were vile before God, unworthy of his 
 mercy, and totally unable to deliver yourfelf from 
 your fin and mifery ? 
 
 Friend. I certainly did; and I was fometimes 
 ready to think there was hardly fuch a ilnner on 
 earth as myfelf, all oircurnftances confidered ; for 
 I had finned againft inch light and love, that I 
 thought all the world might be forgiven fooner 
 
 than myfelf. 
 
 Minjfer. And were you not brought by the 
 power of God, to relign yourfelf into his hands, 
 without referve, to do with you, and difpofe of 
 yen, according to his will and pleafure; being 
 convinced, that he neither would nor could do you 
 any injuftice ? 
 
 Friend. O yes ; and then I found peace; my re- 
 bellion againft God ceiled ; I looked upon him 
 quite different from what I did before ; 1 law that 
 ■ he
 
 1'NIVERSAL RESTORATION. I03 
 
 be was wholly right and juit, and that T was en- 
 tirely to blame : my murmurings agairrft him 
 ceafed ; I viewed him as fuch a holy, good, mer- 
 ciful, and yet righteous God, that I could trnft my 
 foul in his hands, with the molt entire fat isfa&ion. 
 
 Minifter. And when Chriji was revealed to you 
 as a Saviour, how did he appear ? 
 
 Friend. As one able and mighty to Give, even to 
 the uttermoft; and I thought there was not only a 
 fufficiency in him for me, the viieft of all, but for 
 the whole world, yea, for a thoufand worlds, had 
 there been fo many. His blood feemed to me fo 
 precious, his obedience and fufFerfngs fo merito- 
 rious, his power lb great, his love fo rich, bound- 
 lefs, and free, that I was overcome with the tranf- 
 porting view ; and as I law in him a fulnefs for all, 
 Fo I found in him an infinite willin2;nefs to fave 
 all ; for how could I think otherwife ? 1 knew my- 
 felf to be moft unworthy, and that he had graci- 
 ouily pitied me : I beheld his love, like a river, 
 flowing; down to me as free as water: and I was 
 amazed that I had not beheld it before, in the 
 fame light. I Taw, that the love of God to me, 
 did not now begin, but was now manifejled to my 
 foul. I faw that there was no change in God, but 
 ail in myielf. Thofe words were precious to my 
 heart at that time : ' c Yea, I have loved thee with 
 " an everlafting love; therefore with loving-kind- 
 (i nefs have I drawn thee," Jer. xxxi. 3. As alfo 
 thefe : " Son, be of good cheer; thy fins be for- 
 " given thee," St. Matth. ix. 2. 
 
 Minijier. You have brought my own experience 
 to my mind : — It pleafedGoD, by an incident tco 
 trifling to mention, to bring me to feek earneftly 
 for an unfading treafure; and, by a train of cir- 
 cumftances, fixed the concern deeply upon my 
 mind ; and I laboured night and day, but could 
 obtain no reft, till one morning — a time never to 
 
 be
 
 104 BIALOCUES ON THE 
 
 be forgotten! — as I was walking on a journey, un- 
 der great diftrefs, and when deliverance feemed 
 farther from me than ever, all at once, I was 
 brought to refign my foul into the hands of God, 
 and thus I exprefled myfelf: " Lord, here I am; 
 "a poor helplefs fmner : I refign myfelf into 
 « thine hands; take me, and deal with me, jufl as 
 " thou pleafeft : I knew thou canft do me no in- 
 "juftice." Immediately thefe words came into 
 my mind, with great power and fweetnefs: si In 
 ♦< an acceptable time have I heard thee; and in a 
 «' day of ialvation have I helped thee," Ifai. xlix. 
 8. and I had then fuch a view of Christ, as 
 made me to cry out ' Glory to God in the 
 higheft! This is falvation; I know this is falva- 
 tion!' Then thofe paffages which you have men- 
 tioned, came into my mind with great energy ; and 
 I faw the fulnefs, fumciency, and willingnels of 
 Christ to fave me, and all men, in fuch a man- 
 ner as conftrained me to venture my foul into his 
 arms ; and if I had had ten thoufand fouls, I could 
 have trotted them all in his hands. And, O how 
 did I long, that every foul of Adam's race might 
 come to know the love of God in Christ Jesus! 
 And i thought, I could not be willing to live any 
 longer on earth, unlefs it might pleafe God to 
 make me ufeful to my fellow-creatures. 
 
 « What peaceful hours I then enjoy'd ! 
 
 *« How fweet their mem'ry ftill ! 
 " But they have left an aching void 
 
 «'. The world can never fill." 
 
 This is a little abftract. of what-God did then 
 gracioufly teach me by his -Spirit; but I had been 
 brought up in the particular fyftem, and in the 
 courfe of a few years came to be fo firmly attached 
 to it, as to refufe, in my preaching, to make ge- 
 neral invitations to mankind at large ; rightly rea- 
 
 loning
 
 UNIVERSAL RESTORATION. 10^ 
 
 foning with myfelf, that if proviiion was only made 
 for a fmall part, I had no warrant to call or invite 
 the whole to come and partake; and therefore only 
 preffed the duty on fuch and fuch characters, as 
 hungry, thirfty, weary, heavy-laden, fuch as were 
 without money , jenjible finner s , &c. all of which I con- 
 cluded to be of the eletl, becaufe I judged the Spi- 
 rit had begun to operate favingly upon their 
 hearts; and that to thefe, and thefe only, the 
 Scriptures directed invitations to be made ; never 
 confidering that text — " Hearken unto me, ye 
 *' ftout-hearted, that are far from righteoufnefs. 
 li I bring near my righteoufnefs ; and it (hall not 
 " be far off, and my falvation (hall not tarry," Ifa. 
 xlvi. 12, 13. During the time that I remained in 
 this clofe-hearted fyftem, labouring with all my 
 might to maintain it, I chanced to come to a 
 houfe, where, as far as I can judge, was a very fen- 
 fible and pious young woman, whom I never faw 
 before or iince : She gave a very judicious account 
 of the work of grace upon her heart ; but when 
 fhe came to that part, where flie faid flie beheld an 
 infinite fulnefs in Christ for all the world, I 
 interrupted her, and told her, That could not be; 
 for there was no provifion made for alJ, and there- 
 fore it was impoffible that (he could have- any 
 fuch difcoveries made to her by the Spirit of God. 
 This I infilled upon, according to my fyftem, con- 
 trary to my experimental knowledge; (O the mif- 
 chiefs of bigotry, prejudice, and vain attachment 
 to fyftem !) fhe, on the contrary, maintained, that 
 Ihe clearly viewed matters in that light; and- that 
 fhe certainly was taught to believe, that in Chrift 
 there was a fulnefs and free nefs for all : This I de- 
 nied; and fhe was thereby prevented from finiming 
 what (he had begun. I can never forgive myfelf, 
 for the oppofition I made to what I knew to be 
 truth by experience ; and as 1 did not enquire the 
 
 P name
 
 106 DIALOGUES ON THE 
 
 name of the perfon, I have had no opportunity of 
 making a recantation by letter, as I ought to have 
 done ; and having never been in the place fince, 
 and it being highly improbable that ever I (hall 
 again, I feel mylelf extremely hurt, whenever I 
 think of it. 
 
 Friend. I can but admire the agreement between 
 us in matters of experience; for I found the fame 
 difpofitions of mind that you mentioned, when it 
 pleafed God to reveal bis Sou in me. 
 
 Minifier. I never found an experienced Chriftian 
 in my life, but would give much the fame account, 
 provided that his fyftem was not in fight; and I 
 have found fome, that though they were violently 
 attached to the contrary fyftem, and knew my in- 
 tention in afking the queftions; yet anfwered the 
 following affirmatively. 
 
 Did you not fee and feel yourfelves the vileft of 
 (inners ? 
 
 Did you not view the love of God infinitely full, 
 free and unmerited? 
 
 Did you not behold in Chriji an infinite fulnefs, 
 fufficiency, and willingnefs, to fave all, without 
 exception ? 
 
 Did you not love all, and wifh that all might 
 come and partake of his grace ? 
 
 Did you not earneflly defire the falvation of all, 
 not only of your family, friends, neighbours, and 
 nation; but alfo of your enemies, and of all man- 
 kind ? Could you not embrace the whole human 
 race in the arms of benevolence? 
 
 Did you not find it in your heart to pray for the 
 falvation of all mankind, as for your own ? 
 
 If you had as much power as good-will, would 
 
 you not bring all to bow to the fceptre of grace, 
 
 and to be reconciled to God through Jefus Chriji ? 
 
 Friend. I do not fee how an experienced perfon 
 
 can refufe to fay Yes, to all thefe queftions ; they 
 
 are
 
 UNIVERSAL RESTORATION. I07 
 
 are fo agreeable to the very tempers of the new- 
 born foul; and, I am fure, I found them in my 
 heart, at the very time when I firft tatted of the 
 love of God. 
 
 Minijicr. Well then, my friend, let me afk you, 
 From whence did thefe tempers and difpofitions 
 proceed ? 
 
 Friend. To be candid, I think they were given 
 me from above, and came down from the Father 
 of lights, from whence every good and perfect 
 gift cometh ; and I am the more apt to think 
 fo, becaufe I found contrary difpofitions in my 
 heart before ; and the more I am fenfible of the 
 forgiving love of God, the more I find thefe af- 
 fections which you have defcribed, and thefe de- 
 fires for the good of others. 
 
 Minijler. Then let me alk yon, Can afmall drop 
 be larger than the unfathomed abyfs and ocean of 
 Love ? Have you more compafliontowards your 
 fellow-creatures than the God that made them? 
 Can any effect be greater than itscaufe? Would 
 you bring all to fubmit to God, and be happy, if 
 you could ? and will not he, to whom nothing 
 that he pleafes to do is impofiible, bring all his 
 creatures to be reconciled to himfelf at laft ? He 
 has 1 infinitely more love to his creatures, than 
 all the faints and angels in glory have; he is pof- 
 feffed of infinite power and wifdom, as well as 
 love ; all means to accomplifii the work are known 
 to him : he can do it in a way that fhall caufe his 
 praife to abound exceedingly, in a way perfectly 
 confident with all his perfections, and the whole 
 of his glorious character; it is his will and purpofe 
 fo to do, as has been proved at large ; What, then, 
 can hinder him from fulfilling it? 
 
 Friend. 1 am not able to gainfay this reafoning ; 
 it feems almoft undeniable : But can you ihew 
 tliat the doctrine of the Reltoration Hands connect- 
 
 P 2 ed
 
 IOS DIALOGUES ON THE 
 
 ed with practical religion, or the keeping of the 
 commandments of God? 
 
 Minijier. I can very eafily do that, in every in- 
 flance; but (hall only attend to the following, as 
 a fpecimen. 
 
 i. Our Lord has commanded us to love all man- 
 kind; not our brethren and friends only, but even 
 out greateft enemies ; and all for this purpofe, that 
 we may be the children of our Father, who is in 
 Heaven, whofe love is univerfal, and whofe tender 
 mercies are over all his works : See St. Match* v. 
 44—48. St. Luke, vi. 27—36. But if God doth 
 not love all himfelf, Chrift hath commanded us 
 to be moreperfecl, inthatrefpedt, than our Father, 
 who is in Heaven ; which, to fuppofe, is highly 
 abfurd. What mall we fay to that doftrine that 
 teaches us, that God hates, with a perfed hatred, 
 many of thofe whom he hath commanded us to love 
 
 as ourfeives ? 
 
 Therefore, there is nothing in the doctrine of 
 the Reftoration, contrary to the love of our neigh- 
 bour; which on the contrary is promoted thereby. 
 
 2. We are commanded to do good to all men, as 
 we have opportunity. This is recommended to 
 us by the example of our heavenly Father, who 
 " maketh his fun to rife on the evil and on the 
 " good, and fendeth rain on the juft, and on the 
 " unjuft;" andnoperfon can fay, thatthe belief of 
 this do&rine tends, in the leaft, to hinder us from 
 doing good to all our fellow-creatures; but rather 
 encourages us fo to do, from the confideration 
 that God loves them all, and does good to all, and 
 is determined to make them all the fubjeds of his 
 
 kingdom at laft. 
 
 3. We are commanded to forgive all men their 
 trejpaffes, and to pray; faying, " Forgive us our 
 »« (debts, or) trefpafFes, as we forgive (our debtors, 
 «' or) them that trefpafs againft us;" St. Matth. vi. 
 
 Ii.
 
 UNIVERSAL RESTORATION. 109 
 
 12. St. Luke, xi. 4. And our Lord fays, <f For, 
 * c if ye forgive men their trefpailes, your heavenly 
 *' Father will alfo forgive you: But if ye forgive 
 " not men their trefpafTes, neither will your Father 
 " forgive your trefpafTes ;" St. Matth. vi. 14, 15. 
 See alfo, chap, xviii. 21 — 25' St. Mark, xi. 25, 
 26. St Luke, vi.37. 
 
 Now, is it poffible to fuppofe, with any degree 
 of reafon, that our Lord would command us, upon 
 pain of his higheft difpleafure, to forgive thofe 
 whom he hated, and determined to punifh while 
 he fnould exift, without having the lean: defire or 
 defign to do them good ? Has he promifed us the 
 greater! bielTings, if we will forgive all men ; and 
 will he never forgive them ? He that can believe 
 this, let him believe it. However, fince forgiving 
 all men is a plain command, which none can deny ; 
 I truft, no one will venture to fay, that believing 
 the final Reftoration of ail men, at laft, will have 
 any tendency to make us break this precept of our 
 Saviour's, upon which he lays fo much ftrefs ; but, 
 I think, the contrary is evident. 
 
 4. We are commanded to pray for all men : St. 
 Paul fays, " I exhort, therefore, that, firft of all, 
 * l fupplications, prayers, interceliions, and giving 
 M of thanks, be made for all men : For this is good 
 ** and acceptable in the fight of God, our Saviour, 
 " (or Reftorer) who will have all men to be faved, 
 " (or reftored) and to come unto the knowledge 
 (i of the truth. For there is one God, and one 
 -*' Mediator between God and men, the man Chriji 
 " Jefus; who gave himfelf a ranfom for all, to be 
 if testified in due time." This is the great doctrine 
 of the gofpel, the very foundation of Chriftianity : 
 <f Whereunto I am ordained a preacher, and an 
 "apoftle; (I fpeak the truth in Chrift, and lie 
 " not) a teacher of the Gentiles in faith and verity." 
 The apoftle not only believed, but taught; not 
 only taught, but commanded others to teach and 
 
 preach
 
 HO DIALOGUES ON THE 
 
 preach this great do&rine, of God's being the Sa- 
 viour, or Reftorer, of all men : In this he gloried, 
 faying, " This is a faithful faying, and worthy of 
 " all acceptation. For therefore we both labour 
 " and fuffer reproach, becaufe we truft in the living 
 " God, who is the Saviour (or Reftorer) of all 
 " men, fpecially of thofe that believe. Thefe 
 " things command and teach." 
 
 Upon this grand foundation, St. Paul recom- 
 mends prayer to all men ; faying, " I will there- 
 " fore, that men pray every where, lifting up holy 
 " hands, without wrath and doubting," i Tim. ii. 
 i — 8. iv. 9, 10, n. 
 
 Obferve, the apoftle recommends prayer for all 
 men : and wills, that men fhould pray every where, 
 at all times, and in all places, lifting up holy hands, 
 without wrath and doubting. How nearly forgiving 
 all men, and praying for all men, ftand connected I 
 and both are plainly and peremptorilycommanded 
 by our Lord ; who fays, " Love your enemies, 
 " blefs them that curfe you, do good to them that 
 < f hate you, and pray for them which defpitefully 
 " ufe you, and perfecute you." 
 
 We are commanded to pray for all men, becaufe 
 it is the will of God that all men fhould be faved ; 
 (or reftored) and becaufe Chrift hath given him- 
 felf a ranfom for all : And we are bid to pray 
 without doubting: O, what a word is this ! May we, 
 ouo-ht we, to pray for the falvation of all men, 
 without doubting? Surely, God would never have 
 commanded us to do this, unlefs it was his pur- 
 pofe to reftore all men, in his own time; and 
 no man can fay, that the belief of the Reftoration 
 will prevent our praying for all men. 
 
 I was once on a journey, and called in at the 
 houfe of one of my former good friends : Several 
 religious perfons were there ; and, after fome time, 
 my fentiments came to be fpoken of, and they 
 
 feemed
 
 UNIVERSAL RESTORATION, III 
 
 feemed to wonder how I could embrace the opi- 
 nion, that all men, finally, would be faved ! I told 
 them, however many might preach againft it, that 
 no perfon, under the influence of the Divine Spi- 
 rit, could pray againft it ; but, on the contrary, we 
 could pray /or it in faith, nothing wavering, as 
 God had commanded, and as his Spirit naturally 
 infpired : that no perfon could pray God not to 
 fave or reftore all mankind, without being fhocked 
 at the blafphemy and impiety of fuch a prayer; 
 but that our Lord had faid, that all things whatfo- 
 ever we afked in prayer, believing that we mould 
 receive, fhould be granted, let them be things 
 feemingly ever fo impoflible; that if we afked any 
 thing according to his will, it mould be done ; and 
 that it was his pofitive and declared will, that all 
 men fhould be faved, (or reftored) and come to 
 the knowledge of the truth : that we were ordered 
 to pray for it in faith, without doubting ; and, 
 therefore, it was as evident as the nature of things 
 required, that it would be done; fince God had 
 never ordered us to pray for any thing that he was 
 not able and willing to do. This, and much more, 
 I faid, and they feemed exceedingly well fatisfied ; 
 efpecially, when I informed them, that it was 
 through the blood of Chrift, the blood of the co- 
 venant, that the prifoners mould be fent forth out 
 of the pit wherein is no water, and that all fhould 
 be reftored through his mediation. 
 
 Friend. Then you hold that even the damned 
 fhall be finally reftored and delivered by the power 
 of Jefus, and through his blood-fhedding. 1 have 
 heard it objected againft your fcheme, that it tend- 
 ed to fet at nought the whole mediatorial plan, and 
 to depreciate the blood of Jefus, which he fhcd to 
 purge our fins away; though I never obferved any 
 thing like this in your difcourfes, either in public 
 
 or in private. 
 
 I\L')ii/Icr.
 
 Il2 EtALOGUES ON THE 
 
 Minifter. No : God forbid that I mould ever (et 
 afide the blood that cleanfeth from all fin ; nor 
 can I be charged with it, unlefs having a much 
 higher idea of its merit than my oppofers, may be 
 looked upon as tending to depreciate it. They 
 hold that it ihall cleanfe a fmall number from 
 their fins ; I believe that it (hall cleanfe, heal, and 
 reftore the whole human race. They believe that 
 its virtue endures for a little feafon; I maintain- 
 that it (hall continue to all ages, until all evil (hall 
 be deftroyed out of the univerfe. 
 
 Friend. I am fatisfied that you do not mean to 
 fet at nought the powerful blood of the dear Re- 
 deemer, but on the contrary, you fuppofe that 
 your views tend more to exalt it. Pray proceed 
 in your difcourfe. 
 
 Minifter. I need not fay much more upon this 
 matter : Our Saviour has faid, " If any man will 
 " do his (the Father's) will, he (hall know of the 
 " do&rine, whether it be of God, or whether I 
 " fpeak of myfelf," St. John, vii. 17. This is the 
 fureft rule : practice religion ; love, revere, and 
 fcrve God; love all men, even your enemies; 
 do good to all, forgive all, and pray for all ; and 
 then afk, Is the dofhine of the final Reftoration 
 contrary to this manner of life ? If it be, reje&itj 
 for thefe commands are plain : and if thefe prin- 
 ciples are inconfiftent with the obfervation of thefe 
 precepts, then avoid them, as you would death and 
 hell. But, I truft, it has been (hewn, that they have 
 no fuch tendency; but the contrary. For inltance, 
 Does this doftrine tend to make us hate God, 
 and his character ? Does it naturally fill our minds 
 with fefflhntTs, and prevent -benevolence from ruling 
 within us ? Does it fill us with -pride, and caufe us 
 to look down with contempt upon thofe that are 
 beneath us in life, and banilh humility from our 
 heart- > Does the belief of this, caufe our breatts-
 
 UNIVERSAL RESTORATION. II 
 
 " 
 
 to fwell with pale envy, and rancorous malice, at 
 the happinefs of others? Does it caufe us to burn 
 with helliih rage, fury, and madnefs, againft man- 
 kind ? Does it tend to deftroy meeknefs, and in- 
 creafe wrath f If thefe queftions require (either 
 from the nature of things, or from known facts) 
 the anfwers to be in the affirmative ; then I would 
 abhor fuch a fyftem, and with it to be univerfally 
 detefted : But if, on the contrary, the candid en- 
 quirer muft anfwer in the negative, and fay, That 
 the doctrine of the final Reftoration" does not tend 
 to produce Jelfijhmfs, envy, pride, or wrath; but, on 
 the contrary, " Glory to God in the higheft, and 
 *« on earth peace, good-will towards men ;" that 
 it caufes benevolence, meeknefs, humility, forbearance, 
 forpvenefsi charity, and all goodnefs, to abound and 
 increafe ; then it cannot be a licentious doctrine, 
 and is not to be difcarded on that account ; for it 
 is a maxim with St. John, that " He that loveth 
 " his brother, abideth in the light, and there is 
 " none occafron of (tumbling in him," i John, ii. 
 10. That is, he cannot receive, hold, maintain, 
 or do, any thing effentially or materially wrong ; 
 and, therefore, can give nojuft occafion of offence : 
 " For, all the law is fulfilled in one word, even in 
 " this ; Thou (halt love thy neighbour as thyfelf. 
 " For he that loveth another, hath fulfilled the 
 " law. For this, Thou (halt not commit adultery, 
 <r Thou lhalt not kill, Thou (halt not deal, Thou 
 " (halt not bear falfe witneis, Thou (halt not co- 
 " vet; and if there be any other commandment, 
 " it is briefly comprehended in this faying : Thou 
 ix (halt love thy neighbour as thyfelf. Love 
 c < worketh no ill to his neighbour : therefore, love 
 " is the fulfilling of the law," Gal. v. 14. Rom. 
 xiii. 8, 9, 10. 
 
 But it is not only from reafoning, but from facts, 
 that I am able to prove that the belief of the doc- 
 
 Q^ trin
 
 ii4 dialogues on the 
 
 trine of the univerfal Reftoration, does not lead 
 men to fin. The Tunkers, or German Baptifts, 
 in Pennfylvania, and the dates adjacent, who take 
 the Scriptures as their only guide, in matters both 
 of faith and practice, have always (as far as I 
 know) received, and univerfally,- at prefent, hold 
 thefe fentiments : But fuch Chriftians I have never 
 feen as they are ; fo averfe are they to all fin, and 
 to many things that other Chriftians efteem lawful, 
 that they not only refute to fwear, go to war, &c. 
 but are fo afraid of doing any thing contrary to 
 the commands of Chrift, that no temptation would 
 prevail upon them even to fue any perfon at law, 
 for either name, character, eftate, or any debt, be 
 it ever fo juft : They areinduftrious, fober, tempe- 
 rate, kind, charitable people ; envying not the great, 
 nor defpifing the mean : They read much, they 
 iing and pray much, they are conftant attendants 
 upon the worfnip of God ; their dwell ing-houfes 
 are all houfes of prayer : They walk in the com- 
 mandments and ordinances of the Lord blamelefs, 
 both in public and private : They bring up their 
 children in the nurture and admonition of the 
 Lord ; no noife of rudenefs, ihamelefs mirth, loud ? 
 vain laughter, is heard within their doors : The 
 law of kindnefs is in their mouths : no fournefs, or 
 morofenefs, difgraces their religion ; and whatfo- 
 ever they believe their Saviour commands, they 
 praclife, without enquiring cr regarding what 
 
 others do. 
 
 I remember the Rev. Morgan Edwards, for- 
 merly minifter of the Baptift Church in Philadel- 
 phia, once faid to me, ' ( God always will have a vi- 
 " fible people on earth; and thefe are his people 
 * { at prefent, above any other in the world." 
 And in his Hiftory of the Baptifts in Pennfylvania, 
 fpeaking of thefe people, he fays : " General re- 
 «* demption they certainly held, and, withal, ge- 
 
 (i neral
 
 UNIVERSAL RESTORATION. II5 
 
 ec neral falvation ; which tenets (though wrong) 
 " are coniiftent. In a word, they are meek and 
 " pious Chriftians ; and have juftly acquired the 
 " character of The harmlefs Tunkers." 
 
 Thus have I proved that this doctrine is not 
 licentious; both from the firft principles on which 
 it is founded, from the nature of experimental and. 
 practical religion, and from facts. As to that 
 part of the objection, which fuppofes this doc- 
 trine to be the fame that the ferpent preached to 
 Eve, faying, " Ye (hall not finely die;" it feems 
 almoft unworthy of notice ; But as it has been 
 gloried in by fome writers, as unanfwerable, 
 merely becaufe it was paried over unnoticed, as 
 being nothing to the purpofe; I mail make a few 
 remarks upon it. 
 
 1. 1 fay, that Satan was a liar, and God was 
 true : For man and woman did die, in a moral 
 fenfe, on the very day that they finned; they be- 
 came dead in trefpafles and fins; they loft the 
 divine life, and became earthly, fenfual, devilifh; 
 darknefs in their underftandings, ftubbornnefs in 
 their wills, and diforder in their affections, ren- 
 dered them unfit, unable and unworthy, to have 
 fellowfhip with their God. But do they contradict 
 Jehovah, and join with the ferpent, who affert, 
 that Jesus, the fecond Adam, hath quickened, 
 and is able to quicken, thole who were dead in 
 trefpafles and fins ? If fo, St. Paul joined with the 
 ferpent, in Ephef. ii, i. 
 
 2. The fentence of death was pronounced upon 
 man, even the death of the body, in thofe words : 
 " In the fweat of thy face (halt thou eat bread, till 
 " thou return unto the ground; for out of it waft 
 " thou taken : for dult thou art, and unto duft 
 •' thou fhalt return," Gen. iii. 19. But, would it 
 be j uft and right for anyone to fay, that thofe 
 who believed the refurrection of the body, con- 
 
 Q^2 tradidted
 
 Il6 DIALOGUES ON THE 
 
 tradicted God, and, joining with the ferpenf 5 
 declared, that men mould not die; merely, be- 
 caufe they afferted, according to the promifes, 
 that they mould rife again ? Would not thofe 
 who preach Jefu^ and the refurrectjon, have a 
 right to look upon it as a vile and wilful llander, 
 if any one mould io mifre prefect the matter ? 
 What ! mull I be accufed of faying, that no man 
 ever died, becaufe I believe and teach, that fome 
 have rifen, and that all mall be raifed, at laft: 
 when even the very idea of a refurre&ion, prefup- 
 pofes a ftate of death ? 
 
 3. I confefs, that God has threatened finners 
 with the fecond death : but do I fay, that they 
 fhall never tafte of the fecond death, becaufe I 
 declare, that the time will come when it (hall 
 exift no more ? This is curious reafoning, in- 
 deed. As well may I fay, that no man ever lived 
 on earth, becaufe fo many have died ; that no one 
 ileeps in the night, who wakes in the morning ; 
 or, that no filh was ever in the water, that was 
 caught and taken out. 
 
 Did St. Paul join with the ferpent, when hefaid, 
 " For as in Adam all die, even fo in Christ (hall 
 " all be made alive ?" 1 Cor. xv. 22. Will any 
 fuppofe that we affirm, that the dreadful threaten- 
 ings denounced by God, never were, nor ever will 
 be executed, becaufe we declare, that his promifes 
 fhall alfo be fulfilled? Can any reafonable man 
 fuppofe, becaufe Chrift is the Saviour of men, that, 
 therefore, they were not in a loft condition? How 
 abfurd ! when he declares, that he came to feek 
 and to fave the loft! 
 
 Thus, though mankind died a moral death, in 
 the day wherein they finned; yet, Christ is able 
 to quicken and raife them up from the fame : and 
 though their bodies die, in confequence of the fall ; 
 yet mall he caufe all that are in the graves, to hear 
 
 his
 
 UNIVERSAL RESTORATION. 11/ 
 
 liis voice, and come forth: and, by the fame rule 
 of arguing, though many mall fall under the 
 power of the fecond death, which is threatened to 
 finners ; yet as he has promifed to deftroy all that 
 bears the name of death, their Restoration may be 
 fairly concluded, without either contradict ing God, 
 or joining with the ferpent. Had the Scriptures, 
 indeed, contained nothing but threatenings of 
 death, without any promifes of falvation, refurrec- 
 iton, or ref oration; it would have been prefump- 
 tuous for us to have entertained any hopes for the 
 human race, or their deliverance, either from//;,', 
 death, or hell: but, fince promifes are found, as well 
 as threatening, we mull not, under pretence or 
 colour of believing the latter, reject the former, 
 left we are found contradictors and oppolers or 
 God ; for it is as pofiibie that we may make him 
 a liar, in refufing to believe the record he has 
 given of his Son, and his intentions of grace and 
 mercy towards mankind, as in dilregarding his 
 threatenings, denounced agaimt them becauie of 
 jheir fins. 
 
 As for this doctrine making the hearts of the 
 righteous fad whom God would not have made fad, 
 nothing can be more contrary to fact ; for if it be 
 the will of God to reward and punilh, and finally 
 to reflore mankind, none of the righteous will be 
 ferry, but, on the contrary, will greatly rejoice. 
 It is not God's truth, but women's lies, of which 
 the prophet fpeaks ; which made the hearts of the 
 righteous fad, and ftrengthened the hands of the 
 wicked, that he mould not return from his wicked 
 way, by promifing him life : But we are fo far 
 from strengthening the hands of the wicked, and 
 laying, that no evil (hall come upon them; that 
 we declare from the Scripture, that " the wrath of 
 " God is revealed from Heaven, againft all un- 
 " godlinefs and unrighteouihefs of men, who hold 
 
 " the
 
 jlS DIALOGUES ON THE 
 
 li the truth in unrighteoufnefs; unto them that are 
 Ci contentious, and do not obey the truth,, but obey 
 '« unrighteouinefs, indignation and wrath, tribula- 
 " tion and anguiQi, upon every foul of man that 
 " doeth evii; of the jew firft, and alfo of the 
 " Gentile," Rom. i. i3. il 8, 9. And that " there 
 " is no peace to the wicked,'* Ifai. xlviii. 22. lvii, 
 20, 21. Therefore, they are called to repent, and 
 turn to God; for in (in they never can be happy: 
 no unholy, or unclean thing can enter into the 
 kingdom of Heaven. And fo far are we fr©m 
 promifino them life in their wicked ways, that we 
 teftify, from the Scripture, that " He that he- 
 " lieveth not the Son, (hall not fee life," while he 
 continues in that {fate; " but the wrath of God 
 * c abideth on him," St. John, iii. 36. 
 
 Friend. I had intended to propofe that text as 
 an objedion to your iyftem ; it is, indeed, one 
 that Dr. Whitby infills much upon : But I fee 
 how you will anfwer it — that the unbeliever^ as 
 fuch, and while he Jo continues, cannot fee life; 
 but the wrath of God abideth on him, while he 
 remaineth in unbelief; but that God can take 
 away the caufe, in his own time, and then the 
 effect, (hall ceafe. 
 
 Minifter. Certainly, this muft be the meaning: 
 for St. John only meant to defcribe the difference 
 between believers and unbelievers, as fuch ; but 
 could not mean to intimate, that thoie who were 
 unbelievers, in his time, fhould always continue fo. 
 But I now pafs to confider the latter part of 
 this objedion, upon which I have dwelt fo long ; 
 viz, that it is the nature of God to lay the higheft 
 poffible reitramt upon fin, and, therefore he has 
 threatened it with everlafting damnation, which 
 mud intend endlejs misery; and as this reftraint is 
 found too weak, wholly to prevent evil, what an 
 amazing increafe would there be, if this reftraint 
 
 mould
 
 UNIVERSAL RESTORATION. II9 
 
 ftiould be taken off, in any degree ; as it mufl 
 be, if it fliould come to be known that punish- 
 ments were only for certain ages or periods ', and de- 
 figned for the amendment of the fufferers ? 
 
 I once afked a Reverend Divine, what was his 
 ftrongeft argument in favour of endless pinijhment? 
 and he told me, this which is mentioned above; 
 and, therefore as it is of confiderable importance, 
 I (hall give it a brief confideration. 
 
 1. It is not quite clear to me, that it is the na- 
 ture of God to lay the higheft poffible reftraint up- 
 on fin ; and that he always doth fo, in all his dif- 
 penfations. He fometimes has higher defigns in 
 view, than barely to reltrain fin: he fometimes, 
 perhaps, fuffers it to prevail for a time, that his 
 power might be more manifeft in deftroying it: 
 hence we read, " Moreover, the law entered" — 
 not merely to reftrain fin, but — <£ that the offence 
 ** might abound: but where fin abounded, grace 
 " did much more abound ; that as fin hath reigned 
 " unto death, even fo might grace reign, through 
 " righteoufnefs, unto eternal life, by J ejus Chrijl 
 <c our Lord. Wherefore, then, ferveth the law ? 
 " It was added becaufe of tranfgreffions, till the 
 " feed Ihould come, to whom the promife was 
 " made," Rom. v. 20, 21, Gal. iii. 19. St. Paul 
 fays; " Sin, taking occalion by the command- 
 " ment, wrought in me all manner of concupif- 
 ei cence; for, without the law, fin was dead. 
 ** Was, then, that which was good, made death 
 " unto me ? God forbid : But fin, that it might 
 " appear fin, working death in me, by that which 
 * ; is good; that lln, by the commandment, might 
 f ' become exceeding finful," Rom. vii. 8, 13. 
 Perhaps, if the punifhment of fins immediately 
 followed the commifiion of them, it would be a 
 flronger and more effe&oal reftraint than any 
 threatening^ of future miferv: vet God does not 
 
 think
 
 i20 Dialogues on the 
 
 think it neceffary to reftrain fin by that mearr^ 
 though it is expreflly afferted, that, " Becaufe fen- 
 xi tence againft an evil work is not executed fpee- 
 ci dily, therefore is the heart of the fons of men 
 sc fully fet in them to do evil." Ecclef. viii. n. 
 There is no doubt but if the awful punimments 
 of the future date were made vifible to our fenfes, 
 by any means, they would prove a powerful re- 
 itraint to fin ; yet God has not thought fit to re- 
 train it by thofe, and perhaps many other poffible 
 ways; Wherefore, I have aright to doubt the pre- 
 mifes ; for, if the ftrongeft poffible reftraints were 
 laid upon fin, it might not be fa confident with a 
 ftate of probation, as thofe reafonable reftraint? 
 which God hath thought fit to lay upon it. 
 
 2. But it may be queftioned, whether there is not 
 ibraething in the idea of limited, yet certain pu- 
 nishment, fo juft, equitable, reafonable, and evi- 
 dent; that is much more calculated to produce 
 belief, and confequently more effectual to deflroy 
 falfe hopes of efcaping it, and alio to check that 
 daring prefumption, which rifes out of the idea 
 of endkfs misery, than can be found in the contrary 
 doclrine. Endless puni/hment feems to mock ten- 
 der minds, at lead. 1 heard of a little boy, to 
 whom his mother conftantly kept preaching dam- 
 nation without end, for every fin ;■ one day, after 
 flie had been difcourfing with him in that manner^ 
 he went out to work, but foon returned back, 
 iuddenly opened the door, and with an air of fpr-J 
 prife, cried out; " Why, mother, the law fays, 
 tC An exe for an eye, a tooth for a tooth, a hand for a 
 " hand, a foot for a fool ; but you fay, ten thonfand 
 " for one, and that punilhment mall never end." 
 I have heard of numbers that had no better excufe 
 for tinning greedily, than this, viz. that there was 
 do hopes of their being faved j that, therefore, 
 rhey Were determined to fin as much as potable-, 
 
 fince
 
 UNIVERSAL RESTORATION* I2l 
 
 (nice it could make no difference. I have reafon 
 to fay, from what I know of mankind, that more 
 perfons refufe to believe in Divine Revelation, 
 becaufe it is commonly thought to contain the 
 doftrine of endlefs mifery, than from any other 
 caufe : And numbers have embraced it immedi- 
 ately, upon being fairly convinced that it was not 
 neceffary to underftand it in that light. And a 
 very fenfible Deiit once faid to an acquaint- 
 ance of mine, who believed and preached the 
 univerfal doclrine; e * Had I been acquainted with 
 (i your fyftfem, thirty years ago, I (hould have been 
 " a zealous Chriftian; and as great a friend to Re- 
 " velation, as I have been an enemy." " And, 
 " pray, why not now Doctor?" — " Becaufe I am 
 " alhamed, having fo long been fighting againft 
 " it, to receive it now." 
 
 3. Though damnation has been commonly un- 
 derftood to be endlefs, for many ages ; yet it has 
 not (as far as wecanjudge) prevented evil at all, or 
 very little * but I have mentioned before, how 
 very fr.nct thofe people live, who receive and hold 
 the fyftem of limited punifhments: whether it is, 
 that endlefs damnation is too unnatural to be be- 
 lieved, and that limited punijhments; being more 
 reafonable, feem more certain ; or whether it be, 
 that by confidering they ihall be punifhed, either 
 without end, or not at all; and every one think- 
 ing that endlefs punifhment is more than they 
 deferve,but isonlyrefervedfoi fome greater linners, 
 and therefore they have nothing to fear from it, I 
 ihall not pretend to determine ; but certain it is, 
 that where the idea of endlefs mifery prevails, it 
 has not prevented iniquity, in the meafure that 
 might have been expected, on the fuppofition of 
 its being the truth of God. 
 
 4. The great number of Heathens, that die with- 
 out ever being; favoured with the light of the o-of- 
 
 R pel.
 
 1Z1 DIALOGUES ON THE 
 
 pel, and certainly without ever hearing of endlefs 
 mifery; the many that die in a (late of infancy 
 and childhood ; together with the inftances of ide- 
 ots, and perfons born deaf; all convince me, more 
 than any logical arguments, that God has many 
 ways of inftructing and reclaiming his creatures, in 
 another fiate, that we are at prefent unacquainted 
 with. 
 
 5. It is notfo much the intention of God, merely 
 to reftrain fin, as to Ihew it in all its dreadful 
 deformity, punifh it according to its deferts, and, 
 finally, to fhew the fuper-abounding of his grace, 
 in overcoming and totally destroying it out of 
 his creation; which Ihail be accomplifhed when 
 He that fitteth upon the throne ihali make all 
 things new; " And there fhail be no more death*, 
 " neither forrow, nor crying ; neither fhall there 
 " be any more pain ; for the former things are 
 *' palled away," Rev. xxi. 4. 
 
 6. As the doctrine of the final Reftoration, has 
 been fhewn initfelf not to have the leaft tendency 
 to licentioufnefs, but directly the reverfe ; and, as 
 far as I can learn, by hiftor} r , or my own obferva- 
 tion, thofe who have believed it, in the manner 
 here laid down, as perfectly confident with a fu- 
 ture ftateof rewards and punifhments, have been 
 particularly careful to depart from iniquity of 
 every kind : yet if any mould be fo loft to all .'hat 
 is good, as to pervert this truth (revealed for con- 
 trary purpofes) to their own deftru&ion, they alone 
 muft bear the blame, the lofs, and the punifh- 
 ment. The Scriptures of truth have been per- 
 verted; yet, that is no argument againfl Divine 
 Revelation : The Gofpel of the Grace of God, 
 has been abufed ; but lhould it never be preached 
 on that account? Some, in the apoflles days, 
 turned the Grace of God iifelf into wantonnefs or 
 lafcivioufnefs, (See Jude 4) ; and others pretended 
 
 thai
 
 UNIVERSAL RESTORATION. I2j 
 
 tliat rhofe holy men encouraged fin, by proclaim- 
 ing falvation to Tinners, through grace, or faith 
 in Chrift ; of which St. Paul complains, (Rom. iii. 
 8.) " We be flanderoufly reported, and fome 
 " affirm that we fay, Let us do evil, that good 
 " may come : whofe damnation is juft." — The 
 holy apoftle abhorred, and conftantly denied this 
 horrid confequence, which fome perverfe minds 
 pretended to draw from his doctrine ; he declared 
 that the damnation of fuch was juft, who did fin 
 that grace might abound, or who affirmed that the 
 doctrine led thereto, or that the apoftles taught or 
 practifed any fuch things ; neverthelefs, (not as 
 fools, but as wife) they did not think fit to lay the 
 gofpel afide, and refufe to preach falvation through 
 Christ any more on that account: — The feif- 
 fame reafoning applies to the prefent cafe. 
 
 Friend. I mult confefs that you have fo far pre- 
 vailed as to filence this great objection ; for cer- 
 tainly the belief of the Reftoration feems by your 
 account of it confident with a date of grace, and the 
 knowledge and practice of religion. But though 
 you have obviated feveral objections, there is one 
 you have not yet touched, which is very con- 
 liderable, and I am doubtful that it will be difficult 
 if not impoffible for you to anfwer fairly, it may be 
 thus expreffed, God has abounded towards us in all 
 ivifdom: one inftance is his hanging out the threat- 
 enings of the fevered puniihments to prevent his 
 creatures from finning while in this world; but to 
 tell them at the fame time, that if they mould fin 
 he means to fave them, is not prudent ; becaufe that 
 ieffens, if not deftroys the force of his threatening. 
 He told Adam that if he did eat, he fliould furely 
 die ; but did not tell him (at die fame time) that 
 if he mould eat, his cafe would not be remedilefs; 
 this were to take down with one hand what he had 
 fee up with the other. After the threatening 
 
 R. 2 failed
 
 124 DIALOGUES ON THE 
 
 failed of the effect, he told him fo, and not before? 
 this was prudently done ; fo after his threatenings 
 fail of effect in this ftate, is the time to reveal his 
 defign of faving daring finners. We may there- 
 fore be Cure that he has not done it yet, and that 
 we mifcontrue thofe texts which feem to contain 
 fuch a revelation. The nextftate is the only iiate 
 to preach the doctrine, and reveal the doctrine. 
 If you preach it here, it will be unneceffary to 
 preach it in hell ; for obftinate finners will carry 
 it in their heads thither. 
 
 Mini/ley. As fpecious and plaufible as this ob- 
 jection feems, I doubt not of being able to anfwer 
 it fairly, without evading the natural force of it in 
 the leaft. The firft thing that I fhall notice in this 
 objection, is the very different and contrary man- 
 ner in which you apply thofe words of the apoftle 
 from his firft evident intention. He hath abounded 
 towards us in all wifdom and prudence ', having made 
 known unto us thi myftery of his will according to his 
 good pleajure, which he hath purpofed in him [elf , 
 that in the difpenfalion of the fulnefs of times •, he might 
 gather together in one all things in Chrijl, both which 
 are in Heaven, and which are on earth, even in him. 
 Ephef. i. 8, 9, io. God hath judged it be the 
 height of heavenly wifdom and prudence to make 
 known to his faints, his glorious purpofe, finally 
 to rehead all things in Chrift ; and we ought not 
 to prefume to be more wife and prudent than he. 
 There is no doubt but God hath revealed this 
 great truth more immediately to his faints and 
 faithful ones for their confolation, than for the be- 
 nefit of the finally impenitent. 
 
 It is of amazing, 1 had almoii laid of infinite 
 ufe to the people of God, to have this divine coun- 
 fel declared to them in the preient time. The 
 knowledge of this truth entirely removes all hard 
 thoughts of God from the minds of thofe who re- 
 ceive
 
 UNIVERSAL RESTORATION. I25 
 
 ceive it, as I can teftify by experience; forfince I 
 have believed in the doctrine of the univerfal Re- 
 ftoration, I have never had one hard thought of 
 God abiding for one minute in my mind, that I 
 remember, and never expect to have any more 
 while I continue to believe it firmly, 
 
 The belief of the Reftoration is of great ufe in fup- 
 porting good people under their forrows and trials 
 here ; the idea that evil (hall be deuroyed, and all 
 things reftored to their primitive glory is the moil 
 confolatory of all otherideas. Asthis doctrine tends 
 to remove the greateft difficulties from the plan of 
 Providence, and aifo from divine Revelation, it is 
 evident that the knowledge of it muff: be of the 
 greateft ufe to all that love their great Creator. 
 And therefore if the revelation of it anfwered no 
 other purpofe in this life, but for the happinefs, 
 joy, and fatisfaction of fuch as love God, we 
 might be fure that he hath made it known, and 
 that we rightly underttand thofe paiiages that hold 
 it forth ; for fmce " the fecret of the Lord is with 
 " them that fear him, and he will (hew them his 
 44 covenant," Pfal. xxv. 14. and ic The Lord God 
 '•' will do nothing;, but he revealeth his fecret 
 " unto his fervants the prophets," Amos, iii. 7. 
 there is all the reafon to conclude, that if God ever 
 intended to reftore mankind hereafter, he would 
 not fail to reveal it to his chofen and faithful fer- 
 vants. And this he hath done, if I can under-ftand 
 the meaning of words. 
 
 It is true that God did not inform our firft pa- 
 rents before they finned that he had provided a 
 remedy 3 but not long did he delay after the fall to 
 reveal to them, that the feed of the woman (hould 
 briiife the ferpent's head; Gen. iii. 15. and this 
 one text contains in miniature all that I believe 
 reflecting the Reftoration of mankind ; for if the 
 Serpent's head is finally to be bruifed, his power 
 
 and
 
 120 DIALOGUES ON THE 
 
 and influence over mankind, mull be entirely de* 
 itroyed; and then what (hall prevent their return 
 to God ? 
 
 Befides, it is impolhble to read the Scriptures 
 attentively, an J. not perceive that God very fre- 
 quently mixes promifes of mercies among his fe- 
 vereit threatenings of judgment ; and yet he doth 
 not throw down with one hand, what he builds 
 up with the other. 
 
 Your objection feems to fuppofe that the doc- 
 trine of the Reftoration fuperfedes and fets afide 
 thofe punifhments which God has threatened to 
 inflict upon the impenitent ; or elfe how does the 
 preaching of this doctrine weaken the force of the 
 threatenings ? But this is a very falfe idea; for we 
 acknowledgethat the threatenings ("hall be fulfilled, 
 and not that the difobedient mall efcape unpun- 
 ished. There is a great deal of difference between 
 thefe two ideas, though you would intimate them 
 to be the fame, and that we contradict God by af- 
 furing the wicked that they (hall efcape the juffc 
 judgment of God, But we only declare that an 
 end (hall finally come to their punifhment, and 
 that when they mall be fufficiently humbled a dif- 
 penfation of mercy (hall fucceed that of judgment. 
 Let me afk you, Has not God threatened man- 
 kind with death on the account of fin ? " Dufl 
 ihouart, and unto duft thou (hall return." Gen. iii. 
 19. Well, tell me, is this threatening either weak- 
 ened or dedroyed by the knowledge of the great 
 doctrine of the refurrection of the dead ? Did not 
 God threaten the children of Ifrael with dreadful 
 judgments to prevent their finning, and that they 
 fhould be difperfed among all nations ? but will 
 you fay that he either weakened or deftroyed the 
 force of his threatenings, becaufe he promifed 
 them at the fame time that at lafl he would return 
 their captivity, and reftore them as at the firft, and 
 do better unto them, than at their beginning. 
 
 The
 
 UNIVERSAL RESTORATION. 12"] 
 
 The laws of this country condemn criminals to 
 death : would it be thought that I mould weaken 
 ordeftroy the force of the penal ftatutes, by fay- 
 ing, that the execution of the law could only be felt 
 for a certain time, beyond which it could not en- 
 dure? Is not every malefactor under the fentence 
 of death fuppofed to know this ? and yet will any 
 prefume to fay, that thefe laws are entirely weak- 
 ened, and their force deftroyed becaufe they do 
 not condemn tranfgreflbrs to endlefs punifhments? 
 But, if it be allowed that torments, which are but 
 momentary, have a considerable influence in re- 
 ftraining many vices, there cannot be the fmalleft 
 reafon to fear that the doctrine of juft retribution 
 according to the deeds done in the body, will 
 open the door to vice and immorality, but on the 
 contrary. But this objection is fo near a kin to the 
 laft which you propofed, that it hardly deferves a 
 diftinct confideration ; for if the doctrine of the 
 Reftoration does not lead men to commit fin, (as I 
 am fure it has no fuch tendency) then no harm 
 can be apprehended from its being known in this 
 Hate. And whereas you argue, that as it would 
 not be proper for the prefent ilate, we may be 
 fure that God hath not revealed it; I on the con- 
 trary think it is plainly revealed, and therefore is 
 highly proper for men to know in the prefent 
 ilate. You will pleafe therefore to notice that the 
 univerfal doctrine, fo far from tending to render 
 the divine threatenings ufelefs or vain, weakening 
 their force, or felting them afide, operates in the 
 direct contrary manner. I as much believe as you 
 or any other man can do, that all the threatenings 
 will be fulfilled upon the finally impenitent; but 
 dare not carry the matter fo far as to fet aiide the 
 gracious promifes of God, with which the Scrip- 
 tures appear to me to abound, in favour of the final 
 recovery of all at laft. 
 
 Friend'
 
 128 DIALOGUES ON" THE 
 
 Friend, It muft I think be confeffed that if the 
 doctrine of the Reftoration be true, it would be 
 matter of great joy and comfort for good men to 
 know it, for - they have often great trouble and 
 anxiety of mind on the account of their families, 
 friends, neighbours, acquaintance, and mankind 
 in general ; which forrow would be greatly re- 
 lieved, could they have an idea of the Reftoration 
 of all things in the manner that you hold it. BiK 
 however true this may be, it feems not to be plain- 
 ly revealed in the Scripture, Otherwife it would 
 not be hid en from the eyes of fo many great and 
 good men. 
 
 Minijier. It is poflible, that a fubjecl may be re- 
 vealed in the plained manner, and yet the bed of 
 men may remain ignorant of it. For inftance, were 
 not the fufferings, death, and refurrection of our 
 Lord plainly revealed in the Scriptures of the old 
 Teftament ? And yet we know that the apofties 
 of our Saviour did not underftand one of thofe 
 prophecies. Nay, when Jefus told them openly 
 and expreflly that he muft be delivered into the 
 hands of men, and that they fhould mock,fcourge, 
 and crucify him, and that the third day he fhould 
 nfe again, they did not comprehend his meaning; 
 although he lpoke to them frequently and very 
 plainly upon the fubjecl:, and (aid, " Let thefe 
 {: fayings fink down into your ears : for the Sou 
 " of man ihall be delivered into die hands of men. 
 Ci But they underftood not this faying, and it was 
 " hid from them, that they perceived it not; and 
 ci they feared to afk him of that faying. 7 ' St. Luke 
 ix. 44, 4-5. And in another place we read, (i For 
 " he taught his difciples, and faid unto them, 
 " The Son of man is delivered into the hands of 
 i( men, and they ihall kill him : and after that he 
 <•' is killed, he fhall rife the third day." It is im- 
 poilible that words fhould be more exprefs, or 
 
 leis
 
 UNIVERSAL RESTORATION. I29 
 
 u-fs liable to be mifunderftood. c < But (as theevan* 
 gelid immediately informs us) " they underftood 
 " not that laying, and were afraid to afk him." 
 St. Mark ix. 31, 32. And in the fame chapter 
 we find, that after our Lord Jefuswas transfigured 
 upon the mount, in the prefence of Peter, James, 
 and John, " As they came down from the moun- 
 " tain, he charged them that they mould tell no 
 " man what things they had feen, till the Son of 
 li man were rifen from the dead. And they kept 
 " that faying with themfelves, queftioning one 
 " with another what the rifinff from the dead 
 " mould mean." Ver. 9, 10. This was what Chrift 
 taught them not only plainly, but alfo frequent- 
 ly. See St. Matt. xvi. 21. xvii. 9, 22, 23. xx. 
 17, 18, 19. xxvi. St, 32. St Mark viii. 31. ix. 
 
 9, 10, 31, 32. X. 32, ^^ 34; X ' 1V - 2 7> 28 ' St - 
 Luke ix. 21, 22, 44, 45. xviii. 31, 32, 33, 34. 
 
 Yet notwithstanding the plainnefs and frequen- 
 cy of thefe predictions, and the pains which 
 Chrift took to inftil thefe ideas into them, they 
 never underftood them at all until fometime after 
 they were fulfilled. For when they law him taken 
 and delivered into the hands of men, and treated 
 exactly according to his own words often repeated, 
 they were entirely difappointed, and all their 
 hopes feemed to die within them. And when he 
 was rifen from the dead, they would not believe 
 the teftimony of thofe who had feen him, and 
 would hardly trull their own fenfes, fo ignorant 
 were they of what he had told them. 
 
 St. John was the fir ft of the difciples who be- 
 lieved that he was rifen, for thus he writes " Then 
 "* went in alio that other difciple, who came firffc 
 " to the fepulchre, and he faw and believed. 
 tc For as yet they knew not the Scripture that he 
 " tnuft rife again from the dead." St. John xx. S, 0. 
 This inftance is much fo to my purpofe, and proves 
 
 S fo
 
 I^» DIALOGUES ON THE 
 
 fo evidently that a thing may be plainly revealed, 
 and exprelfed in the cleareit manner, and yet not 
 be underflood ; that I hardly need mention any 
 more. But I will mention another, and that is, 
 the calling of the Gentiles. This was fpoken of 
 by the prophets, in the cleared language ; and 
 Jelus after his redirection gave a full commimon 
 to his apoftles, which one would think it was im- 
 poffible for them to mifunderftand. 
 
 " All power is given unto me in heaven and 
 if in earth, Go ye therefore and teach all nations," 
 &c. St. Matt, xxviii. 18, 19. « Go ye unto all 
 " the world, and preach the gofpel to every crea- 
 " cure." St. Mark xvi. 15. 
 
 " Thus it is written, and thus it behoved Chrift 
 " to differ, and to rife from the dead on the third 
 iC day : and that repentance and remimon of fins 
 " mould be preached among all nations, begin- 
 " ing at Jerufalem. And ye are witneifes of theie 
 " things/' St Luke xxiv. 46, 47, 48. " Ye fhall 
 " receive power after that the Holy Ghoftis come 
 il upon you : and ye fhall be witneifes unto me 
 " both in Judea and in Samaria, and unto the ut- 
 " termoft part of the earth." Afts i. 8. But the 
 apoftles themfelves, even after the miraculous 
 defcent of the Holy Gholt upon them, were with- 
 out underflanding, refpecling the calling of the 
 Gentiles, until St. Peter was taught it by a vifion 
 from heaven. See Acls x. 
 
 And St. Paul fpeaks of this fubject as a my fiery 
 that was hid from ages and generations, and par- 
 ticularly revealed to him, and to the faints in that 
 day. See Ephef. iii. 1 — n. Col. i. 25, 26, 27 
 
 Wherefore, when I confider that the apoftles 
 themfelves could not for a time fee thofe things to 
 be revealed, which yet were moll plainly, fully, 
 and frequently told them, I cannot wonder that 
 many great and good men now mould not fee the 
 
 general
 
 UNIVERSAL RESTORATION. 131 
 
 general Redemption and final Reitoration of all 
 things plainly revealed in the Scriptures, though 
 to me fcarce any fubject appears more evident. It 
 gives me now but little concern to hear many fay, 
 that they cannot fee the matter plainly declared in 
 the Bible, lince I know that things have been 
 there that wile and good men could not fee ; and 
 what has happened in times pad may take place 
 now : and if I can fee for mylclf, this great truth 
 made known, it is enough for me. I am not 
 to enquire, What does this man believe? Or 
 What {hall the other do ? I mull believe what 
 the Scripture appears to me to teach, and do what 
 I am there commanded, let others believe or do 
 as they may. 
 
 Friend. But I have heard fome lay of you, 
 " How comes this man to know more than all the 
 " world ? Have there not been many great, wile, 
 ** and good men in all ages, that have never 
 " thought of thefe things ? If this doctrine of 
 " the final Restoration of ail things had been true, 
 " furely our wife, good, and learned minifters 
 *' would have difcovered it, and proclaimed it 
 *' long ago. But the doctrine of endlefs mifery 
 * f is a point in which they ieem generally to agree, 
 " however they differ in other matters, and there - 
 " fore it mull be true, and this doctrine of the 
 " general Reitoration, which this man holds up, 
 " almoll alone, mud be falle." 
 
 Mlnijler. I am very far from pretending to be 
 wifer than any that have gone before me ; and as 
 for this doctrine of the Reitoration it was not only 
 believed and preached by the apodles, but many 
 of the ancient lathers who lived in the fir ft ages 
 of Chriltianity, were bold witnefTes for this glori- 
 ous truth. It is true that when the Church of 
 Rome role to fupreme power, the Popes and Coun- 
 cils endeavoured to extirpate the merciful doffers 
 
 S 2 (as
 
 132 DIALOGUES ON THE 
 
 (as thofe who believed the general Reftoration, 
 were called in derifion) and their adherents, but 
 it was not until near the clofe of the feventh cen- 
 tury, that they were able to filence the witnefles for 
 this truth. This, (as well as many other precious 
 truths) then lay hid until the reformation, when it 
 began a little to revive, and hath gradually increafed 
 ever fince. Several great authors have written 
 upon it; many hundreds, and even thoufands have 
 believed it, and found comfort and joy therein. 
 Nay, there are many minifters who believe it now 
 as firmly as 1 do, but do not chufe to confefs or 
 preach it, for various reafons; and great numbers 
 of private chriftians enjoy the comfort and happi- 
 nefs of believing it fecretly. But put the cafe that 
 I flood alone in this teftimony, yet if upon a fair 
 examination, the Scriptures hold forth this idea, 
 and if all objections againft it may be fully an- 
 fwered ; why fhould my teftimony be refufed on 
 the account of its Angularity ? God has an abfo- 
 lute right to ufe what means or instruments he 
 pleafes, to manifeft his truth, and to fulfil his pur- 
 pofes ; and though I am nothing, and in his fight 
 am lefs than nothing, yet he is able by the things 
 that are not, to confound and bring to nought the 
 things that are, that no flefh fhould glory in his 
 prefence. 1 Cor. i. 28, 29. 
 
 1 acknowledge that the generality of minifters 
 in the prefent day profefs to believe endlefs mifery, 
 though they difagree in other points ; and indeed 
 one reafon why they fall out fo much about other 
 doctrines, is, becaufe they receive this as a firft 
 principle, as is very obvious; for were thofe who. 
 believe that Chrift died only for a part of man- 
 kind, once to give up the idea of endlefs mifery, 
 they would acknowledge the univerfality of the 
 love of God, and confefs that Jefus died for all in 
 |hefu!leftfenfe. Andontheotherhand, if thofe who 
 
 believe
 
 UNIVERSAL RESTORATION. I33 
 
 believe in general redemption, were not fo exceed- 
 ingly tenacious of the doctrine of endlefs mifery, 
 they would not oppofc the dodtrine of election, 
 nor hold that the will of God might be finally 
 fruftrated, and that the death of Chriit mall be in 
 vain, with refpect to many, and that many objects 
 of the divine love (hall finally perifli to all eter- 
 nity. Thefe inconfiftencies in their fentiments, 
 and the contefts between them and thofe who hold 
 partial redemption and falvation, are therefore 
 chiefly, if not wholly owing to both parties being 
 agreed in this molt dreadful dodtrine of endlefs 
 mifery. 
 
 It is beautiful to obferve the progrefHon of the 
 glorious gofpel, from irs opening to our firft pa- 
 rents in the garden down to the prelent day. I 
 have fometimes mentioned, in public, that the 
 more the gofpel is known and revealed, the larger 
 and richer it appears. 
 
 It firft feemed confined to one family or nation, 
 but later difcoveries mewed that all nations had a 
 part therein, and all forts of people weredefigned to 
 fhare in its bleffings: now the glorious news be- 
 gins to be publilhed abroad, not only that all na- 
 tions, and all forts of people, but all perfons and 
 - individuals, without exception, not only may par- 
 take of its benefits, but Jhall in due time enjoy 
 great advantages thereby. 
 
 God always adapts his remedies to the evils that 
 prevail in the world ; and therefore he hath opened 
 his counfels to men according to their dirrerenc 
 capacities, needs, and circumirances. Chriftia- 
 nity might, formerly, have been received and fin- 
 cerelypradtifed, without being inveftigated at all; 
 but when infidelity rjfesupand attacks it, as it doe^ 
 in this our age, it becomes the duty of its friends 
 to defend it, by enquiring into its meaning; and 
 laying all prejudices afide, to receive as truth thofe 
 
 things
 
 I $4 DIALOGUES ON THE 
 
 things which God hath revealed, and the fame to 
 vindicate before the world. 
 
 It might not formerly have been neceffary 
 to underftand all the prophecies ; and yet now, as 
 the time of their fulfilment draws nigh, they may 
 become more important, be more ftudied, and 
 better underftood ; and for this purpofe, God may 
 actually illuminate the minds of fome, to fet them 
 forth in a more rational, fcriptural, confident man- 
 ner, than they have appeared in hitherto. And if 
 it mould pleafe God to make any ufe of my tongue 
 or pen for this great purpofe, the glory (hall be all 
 afcribed to his name, to whom alone it is due ; I 
 (hall have nothing to glory or boaft of, forafmuch 
 as I can only communicate what I receive; and I 
 hope none will refufe to receive the truth, how- 
 ever weak or unworthy the instrument by which 
 God may pleafe to fend it. 
 
 Friend. If this is the truth which you hold forth, 
 however contrary to the commonly received opi- 
 nions of the age, I fee no reafon why men mould 
 refufe to hear what you have to fay; but I have 
 heard many exclaim againft you in the fevered 
 manner : and declare that they would not hear 
 you, nor read your writings on any account: and 
 others have faid, that they could confute and over- 
 throw your whole fyftem in ten minutes, but whe- 
 ther they would be able to make their words good 
 if they mould enter the lifts with you is another mat- 
 ter, and cannot be determined till a fair trial. 
 
 Minifter. I can allure you my friend . that I 
 mould not have the leaft objedion to their mak- 
 ing the attempt; for though I am confcious that 
 neither my natural nor acquired abilities, are wor- 
 thy to be compared to thofe of many excellent 
 charaders who hold the contrary fentiments : yet 
 the goodnefs of the caufe in which I am engaged, 
 infpires me with courage to attempt its vindica- 
 tion, let who will enter the lifts with me. For 
 
 when
 
 UNIVERSAL RESTORATION. l^S 
 
 when the evidence of this moft glorious truth firft 
 began to appear to my mind, I was determined 
 never to believe or profefs it, until I could an- 
 fwer every objection that could be brought from 
 the Scriptures againft it, fairly, and without any 
 torturing or twilling the words of truth; and it 
 pleaied God (o to open matters to my view, as 
 to take every objection out of my mind, and to 
 clear up every doubt, in fuch a manner, that I 
 have full fatisfaction : And I can fafely fay, in the 
 fear of God, that I am fo far from being offended 
 with thofe who queftion me upon the matter, and 
 thereby give me an opportunity of anfwering for 
 myfelf, that I take it as an act of kindnefs ; and as 
 I (land ready to be reproved wherein I am out of 
 the way, fo 1 fhall thank the perfon who, in the 
 fpirit of love, convinces me of error : " Let the 
 " righteous finite me; it (hall be a kindnefs : and 
 " let them reprove me; it thall be an excellent 
 •* oil, which (hall not break my head." But let 
 not the man who would write, dip his pen in 
 gall ; nor he that would converfe, make his 
 tongue as a lharp fword: but " Let all bitternefs, 
 " and wrath, and anger, and clamour, and evil- 
 14 fpeaking, be put away from you, with all ma- 
 * ; lice; and be ye kind one to another, tender - 
 " hearted, forgiving one another, even as God, 
 " for Chi id's Take, hath forgiven you. Put on, 
 " therefore, as the elect of God, holy and beloved, 
 " bowels of mercies, kindnefs, humblenels or 
 11 mind, meeknefs, long- differing ; forbearing one 
 " another, and forgiving one another, if any man 
 have a quarrel againit any ; even as Chnlt tor- 
 gave you, fo alio do ye. And, above all things, 
 put on charity, which is the bond of perfect nefs, 
 ?' And let the peace of G<>d rule in your hearts." 
 Thefe are the tempers of mind we ought always to 
 poilefs ; and efpecially, when we difcourie upon 
 • things of the kingdom of God. 
 
 Frknd. 
 
 n 
 
 a 
 a 

 
 136 DIALOGUES ON THE 
 
 Friend. I have the fame defires that you cx~ 
 prefs ; and 1 think it is to the Ihame of human 
 nature, and a reproach to the innocent caufe of 
 Chriftianity, that religious diipntes have been car- 
 ried on with fuch amazing bitternefs and acrimo- 
 ny. Men Teem frequently to forget that they are 
 brethren; and that they muft all ftarid before the 
 judgment- feat of Chrift. If they remembered thefe 
 things, as they ought, they would not revile, cen- 
 fure, judge, and condemn each other, as they do : 
 From which evil practices may the good Lord 
 preferve us, while we debate this very important 
 fubject ; for though I am determined tourge every 
 thing that I can with propriety, in the ftrongeit 
 manner that 1 am able, yet I am willing to ftipu- 
 late on my part, that if I mould ufe any reproach- 
 ful or cenforious language in the remainder of the 
 debate, I will give you leave to confider it as to- 
 tally giving up the caufe in which I am engaged. 
 
 Minifter. And I hereby promiie the fame : for I 
 am determined never to write a page of contro- 
 verfy, unlefs it can be written in the very fpirit of 
 love and true benevolence, with a iincere defire 
 to find and embrace the truth. 
 
 The want of this in mod controversial writer?, 
 has made ferious people fo weary of controverfy, 
 that they will neither read nor hear it on any ac- 
 count: nor can I wonder at it, for fuch bitternefs 
 tends entirely to root out the fpirit of true religion. 
 
 Friend. I hope we mall (hew an example to 
 mankind, how difputes ought to be carried on: 
 in love, and in the fear of God, and tor the pur- 
 pofe of mutual edification. But as our prefenf 
 dilcourfe Ins been long and very important, I will 
 take my leave of you for this time, hoping at a 
 future opportunity to have more convertation 
 with you on this fo intereftinga iuhjeet. 
 
 LXD OF THE THIRD DIALOGUE.
 
 DIALOGUES ON THE I37 
 
 DIALOGUE IV. 
 
 Friend. T AM happy to have another opportu- 
 __£ nity of difcourfing with you, concern- 
 ing that point in which you differ from your bre- 
 thren, the final Reftoration of alj things. I have 
 thought much of the fubject lince I law you;, and 
 though I muff, acknowledge, that you have an- 
 fwered, as far as I can fee, lb me of the greateit 
 objections that I have found in the Scriptures ; yet 
 a considerable number remain to be aniwered, 
 before I can venture to receive as a truth, what 
 I have hitherto looked upon as a dangerous hercjy; 
 and as I have many queftions' to propofe, I wifh 
 to make the belt ufe of my time. 
 
 Minifter, Propofe your objections, as freely as 
 you pleafe ; and I will endeavour to anfwer them 
 as briefly, and at the fame time as plainly as poffi- 
 ble. 
 
 Friend. Christ threatens the Jews with an eter- 
 nal exclulion from his prefence : " Ye fhall feck 
 " me, and fhall not find me; and where I am, thi- 
 " ther ye cannot come," St. John, yii. 34. 
 " Then laid Jesus again unto them, I go my way, 
 ic and ye fhall leek me, and fhall die in your fins : 
 " whither i go, ye cannot come. Ye are from be- 
 " neath, 1 am from above : ye are of this world, 
 " 1 am not of this world. 1 laid therefore unto 
 i( you, Thatye fhall die in your fins : for if ye be- 
 " lieve not that 1 am he, ye Qiall die in your iins," 
 St. John, viii. 21, 23, 24. 
 
 Minifter. Do you recoiled that our Lo"D ufes 
 
 T words
 
 I38 UNIVERSAL RESTORATION. 
 
 words nearly fimilar to fome of thefe, to his own 
 difciples? 
 
 Friend. No, indeed ; I do not remember any 
 fuch like expreffioos ufcd to them : Can you fhew 
 them to me ? 
 
 Minifier. If T do, will you acknowledge the 
 force of the objection to be removed ? > 
 Friend. Certainly, I muft. 
 Minifier. Then read St. John, xiii. 33. iC Lit- 
 " tie children, yet a little while I am with you. 
 " Ye (hall feek me, and, as I laid unto the Jews, 
 iC Whither I go, ye cannot come; fo now I lay 
 " unto you." 
 
 Friend. I am furprized that I fhould never have 
 obferved this before — Let me read the paliage — 
 Oh ! but flop — it is explained in the 36th veife : 
 " Simon Peter faid unto him, Lord, whither 
 " goeft thou ? Jesus anfwered him, Whither I 
 t{ 2:0, thou cantt not follow me now: but thou 
 iC (halt follow me afterwards." But nothing of 
 the kind is intimated reipecting the Jews. 
 
 Minijler. Not in that text, I confefs ; but in. 
 many others it is more than intimated, that they 
 ihall come to know and love him, yea, and to be- 
 hold him as their friend. I think, it is intimated 
 in thofe words which our Saviour ufed, in the 
 clofe of his threatenings to Jerufalem : — " Be- 
 " hold, your houfe is left unto you defolate : a.id 
 " verily I fay unto you, Ye ihall not fee me hence- 
 " forth, until the time come when ye {hall fay, 
 " Blelled is he that cometh in the name of the 
 " Lord," St. Matth. xxiii. 38, 39. St. Luke, 
 xiii. 3 c. It is more than intimated in thefe 
 words — " And fo all Ifrael (hall be laved. For 
 ir God hath concluded them all in unbelief, that 
 u he might have mercy upon all," Rom. xi. 26, 
 32. " In Jehovah Ihall all the feed of Ifrael be 
 *' juftified, and Ihall glory," llai. xlv. 25. " I 
 
 wi
 
 it 
 (( 
 
 UNIVERSAL RESTORATION. 139 
 
 i{ will call them My people, who were not my 
 " people; and her Beloved, that was not beloved. 
 " And it lhall come to pais, that in the place 
 " where it was faid unto them, Ye are not my peo- 
 ple, there lhall they be called, The children of 
 the living God," Rom. ix. 25, 26. " Now will 
 " I bring again the captivity of Jacobs and have 
 " mercy upon the whole houfe of Ifrael: I have 
 ff gathered them unto their own land, and have 
 " left none of them," Ezek. xxxix. 25, 28. 
 " And I will multiply men upon you, (the moun- 
 " tains of Ifrael) all the Houfe of Ifrael, even all 
 <c of it," xxxvi. 10. <; Behold, O my people, I 
 " will open your graves, and caufe you to come 
 " up out of your graves, and bring you into the 
 " land of Ifrael. And ye fliall know that I am 
 " Jehovah, when I have opened your graves, O 
 " my people, and brought you upoutof your graves, 
 (l and lhall put my Spirit in you, and ye mall live, 
 " and I (hall place you in your own land : then 
 (hall ye know that I, Jehovah, have fpoken 
 ' it, and performed it, faith Jehovah," chap, 
 xxxvii. 12, 13, 14. 
 
 Friend. But this returning from captivity, can 
 onlyrefpect fuch as are alive at that period, when 
 the'LoRD lhall fet his hand the fecond time to re- 
 cover the remnant of his people from AfTvria, &c. 
 Minifter. That is more than any one can prove : 
 as the expreliion is fometimes ufed evidently for 
 the Re a oration of fuch whole bodies are deftroyed, 
 beyond difpute; as, in the cafe of Sodom and her 
 writers, who were taken away, by fire and 
 brimftone from heaven, whole captivity God 
 promifes to return, together with the captivity of 
 Samaria, .and her daughters, at the fame time that 
 he will bring again the captivity oijernjalem, and 
 her daughters, in the midlt of them. See Ezek. 
 
 xvi. 44 63; especially, veries 53, $$, 61. 
 
 Friend. But Mr, Poole's Continuators, as well 
 
 T 2 as 
 
 1
 
 14° DIALOGUES ON THE 
 
 as many other eminent divines, tell us, that thefe 
 which you take to be promifes, are only dreadful 
 threatenings ; and their meaning is this : — I never 
 will bring again the captivity of Samaria, and her 
 daughters; nor the captivity of Sodom, and her 
 daughters; neither will I ever bring again the cap- 
 tivity of thy captives, in the midft of them : when 
 Sodom and her daughters fhall return to their former 
 eftate, (which is impoflible) and Samaria and her 
 daughters fhall return to their former eftate, (which 
 mall never be) then thou and thy daughters (hall 
 return to your former eftate : but that time fhall 
 never come. 
 
 Minijler. I know, fuch is their interpretation, 
 which proves nothing more than the weaknefs of 
 their caufe ; for in all this, they exprefly contradid 
 God, who, from the 6oth verfe to the end of the 
 chapter, promifes bleffings to Jerufalem in the 
 moft abfolute manner ; That he will remember the 
 covenant made with her in the days of her youth, 
 and will eftablifh unto her an everlafting covenant; 
 that flie fhall receive her fillers, Samaria and Sodom, 
 (called her elder and her younger lifters) ; and he 
 promifes to give them to her, for daughters; not 
 by the firfl covenant, indeed, but by the new and 
 everlafting covenant, which he will make in thofe 
 days; then {hall the covenant be firmly eftabliih- 
 ed with her; (he fhall know Jehovah ; fhall re- 
 member, and be confounded ; and never fnall open 
 her mouth in pride any more, becaufe of her for- 
 mer fin and fhame, when God fhall be pacified 
 toward her, for all that (he hath done. 
 
 How many promifes has God made to Jerufalem, 
 in the prophecies, of not only bringing her capti- 
 vity, and returning her to her former ejiate; but 
 even caufing greater bleffings than ever to come to 
 her, and of doing better to her than in her begin- 
 ning, making her an eternal excellency ', a, joy of many, 
 generations, &c„ 
 
 It
 
 UNIVERSAL RESTORATION. 14! 
 
 Ic is therefore very furprifing, that men pro- 
 fenfing to believe the Bible, ihould dare be fo bold 
 as to deny theie promiies, and declare, that God 
 will never bring Jerusalem to her former eftate 1 
 They might, indeed, fafely fay, that the promifes 
 have not yet been fulfilled; but it is too bold to 
 aflert, That therefore they will never be accom- 
 plifhed. Were there no other text to prove the 
 Reftoration of the Jews who died in their fins, 
 and indeed of the whole fallen race of Adam, I 
 mould judge this fufficient ; — " All that the Father 
 " giveth me , fliall come to me; and him that cometh 
 " unto me, I will in no wife call out. Fori came 
 " down from heaven, not to do my own will, but 
 M the will of him that fent me. And this is the 
 " Father's will, which hath fent me, that of all 
 " which he hath given me, I mould lofe nothing; 
 " but Ihould raife it up again at the laft day," 
 " St. John, vi. 37, 38, 39. Here we find that 
 Chrifl, our Lord, declares, not only that all that 
 the Father giveth him flmll come to him ; but alfo, 
 that they (hall come in fuch a manner, as in no 
 wife to becaflout; and that fuch is the Father's 
 will, that nothing of all which he hath given to 
 the Son, fhould be loft, or miffing, at that great 
 day when he fhall deliver up the kingdom to the 
 Father, who did put all things under him; and as 
 this is the will of that God who worketh all things 
 after the conn/el of his own will; and as Chrifl has 
 undertaken the accomplishment of this will of the 
 Father, it concludes absolutely and forcibly againit 
 the doctrine of endlefs mifery* and annihilation. 
 
 Friend. It certainly does, with refpect to all 
 thofe whom the Father giveth, or hath given, to 
 the Sou; but to none elle. 
 
 Minifer. That is all that I contend for : I ground 
 the univerfal Reftoration of all things, upon thefe 
 two premifes, which I call the major and the minor, 
 
 1 . That
 
 142. DIALOGUES ON THE 
 
 1. That all things are given to the Son, without ex- 
 ception : 2. That all that are given him, /hall come to 
 him, in fuch a manner as not to be caji out ; and that 
 none mail be miffing, loft, or wholly deftroyed, but 
 mall be forth -coming, in that great day when thrift 
 fhall give up the kingdom to the Father. 
 
 Friend. But can you prove your major ? I am 
 fenfible that the minor has been the great founda- 
 tion upon which particular redemption, &c. has been 
 fupported ; but if the major can be proved, it will 
 fet the ftrongeft weapons of thofe who hold partial 
 decrees, Szc. directly againlt them, and will give 
 another turn to the argument. 
 
 Miui/ler. I can prove the major by the fame pofi- 
 tive expreffions as the minor, and by more pafTages 
 of Scripture; and you fhall judge for yourfelf, 
 whether I quote them fairly, and whether they can 
 be invalidated by any arguments which will nor, 
 at the fame time, invalidate the -minor. I will fet 
 down the feveral texts at large, as they are of 
 great importance. 
 
 St. Matth. xi. 27. " All things are delivered unto 
 <: vac of my Father: and no man knoweth the Son 
 " but the Father : neither knoweth any man the 
 " Father, five the Sou, and he to whomfoever the 
 f: Son will reveal him." The very fame words are 
 mentioned by St. Luke : See chap. x. 11. 
 
 But the mod linking paflages of this kind, are 
 found in the gofpelof St. John, chap. iii. 35. and 
 xiii. 3. " The Father loveth the Son, and hath 
 " given all things into his hands. Je/us knowing 
 " that the Father had given all things into his 
 « hands, and that he was come from God, and 
 " went to God, &c." 
 
 God hath moreover faid to his Son, (< Afk of 
 " me, and I (hall give thee the heathen for thine 
 " inheritance, and the uttermoir parts of the earth 
 " for thy poi{effion,' , Pfal. ii. S. 
 
 Thus
 
 UNIVERSAL RESTORATION. 143 
 
 Thus, all things are given to Chrijl, without ex- 
 ception. The major and minor being both proved 
 from Scripture, we may venture to draw this con- 
 dition : 
 
 If all things are given into the hands of Chrijl, by 
 the Father; and all that the Father giveth, or hath 
 given, ill all come to Chrijl, in fuch a manner as not 
 to be call out ; then fhall all men be reitored. 
 
 Here the whole Chriftian world may unite, with- 
 out either party being obliged ro give up their fa- 
 vourite tenets : and while fome ftrongly contend, 
 and prove from Scripture, that all things are deli- 
 vered into the hands of Jejus; let the others go on 
 to prove, that all that the Father giveth, (hall come 
 in fuch a manner as not to be call out: Thus fhall 
 the truth be promoted mutually and equally, by 
 thole who feem to contradict each other; but 
 neither mall, in that cafe, contradict what our 
 Lord hath faid. 
 
 But as all things, or all men, without exception, 
 are given to J ejus, that he might reftore, or bring 
 them back to God, in his own way and time ; fois 
 he invefted with all powsr, that he might be able to 
 accomplim fo great a work. Jefus fpake, faying, 
 " All power is given unto me, in Heaven and in 
 " earth," St.Matth.xxviii. iS. " Foras the Father 
 " hath life in himfelf, fo hath he given to the Son 
 " to have life in himfelf; and hath given him au- 
 " thority to execute judgment alfo, becaufe he is 
 " the Son of man," St. John, v. 26, 27. Jefus, 
 our Lord, has power to quicken fouls who are dead 
 in trefpafles and fins ; See Ephef. ii. 1. He him- 
 felf faith; "Verily, verily, 1 fay unto you, The 
 <f hour is coming, and now is, when the dead 
 " fhall hear the voice or the Sen of God; and they 
 " that hear, lhall live," St. John, v. 25. He 
 hath power to raife all the dead that are in their 
 graves; for lie faith, " Marvel not at this: for the 
 
 " hour
 
 144 DIALOGUES ON THE 
 
 <c hour is coming, in which all that are in the 
 " graves (hall hear his voice, and mall come 
 " forth : they that have done good, to the refbr- 
 " recrion of life; and they that have done evil, 
 " to the refurrecftion of damnation," verfe 29. 
 But he has not only power to raife the dead,, and 
 quicken whom he will ; to give rewards to them 
 that love him, and to pafs fentence of judgment 
 and condemnation upon his foes, and they that 
 have done evil ; but has alfo power to fubdue all 
 things unto himfelf, to reconcile all things, and to re- 
 head all things in himfelf: And whatever methods 
 he may ufe towards mankind, and whatever mife- 
 ries he may fuffer them to feel for their fins, and 
 how long foever the dreadful age of judgement 
 and fiery indignation may laft, Chrifi has given us 
 to underftand, in his prayer to the Father, that 
 the power which he hath, was given with a defign 
 far fuperior to this, (though judgment is includ- 
 ed) — he faith, (in that addrefs which, for its 
 grandeur, beauty, Simplicity, and majefty, never 
 was equalled) ; " As thou haft given him power 
 " over all Jkfhy that he mould give eternal life to 
 " as many (pan, all) as thou haft given him. 
 * And this is life eternal, that they might know 
 "thee, the only true God, and Jejus Chrifi whom 
 " thou haft fent," St. John, xv.ii. 2, 3. Here we 
 fee, that his power overall flefh was given him for 
 this grand purpofe, that ultimately he might give 
 eternal life ; not only endlefs exiftence, but the 
 knowledge of God and his Chrifi', to all that the 
 Father hath given him ; which are all without ex- 
 ception. — This is the will of God, that of all which 
 he hath given the Son, he mould lofe nothing; but 
 mould give eternal life, even the knowledge of 
 God, which he alone can give, to all, without re- 
 ferve, whom the Father hath given him ; this is 
 the will which Chrifi came to do, and this he hath 
 
 power
 
 UNIVERSAL RESTORATION. I45 
 
 power to perform. — Now, if he came purpofcly to 
 do the will of God; and if it is the will of God, 
 that of all that the Father hath given to the Son, he 
 flaould lofe nothing; but Ihould bring all to him- 
 felf, in fuch a manner as that they fhould not be caft 
 out, and give them all eternal life ; and if all, 
 without referve, are given to him, and univerfal 
 power and dominion are his, for this very purpofe; 
 if all theie premifes are true — as who can deny ? 
 —then nothing can be more evident than this con- 
 clulion, viz. that All Jh all be at loft reft or ed. 
 
 " It is written in the prophets, (faith Jelus> — 
 " And they Iha.ll be all taught of God. Every 
 " man therefore, that hath heard, and hath learned 
 " of the Father, cometh unto me," St. John, vi. 
 45. — If all mall be taught of God; and all that are 
 taught, mall come to Chrijt ; and none that come 
 to him (hall be caft out or rejected; if all theie 
 premifes are true (and, I think, they are fully 
 proved); how very naturally the concluilon fol- 
 lows, viz. that all (hall be finally brought home to 
 God, before thrift lhall refigri the kingdom to the 
 Fzthc): 
 
 Our blefTed Lord is inverted with power fuffi- 
 cient to perform this work : It is the will of God 
 that it mould be done ; Chrift came into the world 
 on purpofe to begin, and lay a foundation for the 
 fame ; he hath laid a fufficient foundation, by tail- 
 ing death for all ; onedied for all ;\\c gave himfelf a 
 ranfom for ail, to be teftincd in due time ; and he 
 jfeemed confident that he ihould be able to accom- 
 pliih this will of the Father, when he faid, " And 
 " I, if 1 be lilted up from the earth, will draw all 
 l( unto me," St. John, xii. 32. He zvas lifted up 
 from the earth, and therefore the 1? is now no 
 more ; he will certainly draw all unto himfelf, and 
 give eternal life, or the knowledge of God to all. 
 lie jhall jee of the travail oj his foul, and be jatisfied : 
 
 U And
 
 146 dialogues on the 
 
 And who can conceive how much it will take to 
 iatisfy the capacious foul of the Son of God> and 
 efpecially after having borne fuch deadly pains for 
 all? Thefe paffages, my friend, eftablilh my mind 
 in the belief of the final univerfal Reftitution, be- 
 yond all hefitation ; neverthelefs, I would not wifti 
 to force your affent, were it in my power, but only 
 to lay before you that evidence which has wrought 
 upon me, and has brought me over, notwithstand- 
 ing my education, prejudices, former fentiments, 
 cuftom, the multitude, my intereft, my honour, 
 and connections, were all againft it. 
 
 Friend. I fuppofe you know the expofitions that 
 are given by the generality of expositors upon all 
 thefe texts ,• and it is a fad that thoufands and 
 millions of great and good men have read them, 
 many have preached from them, and yet never faw 
 any thing like the univerfal Restoration contained 
 in them; but if the doctrine be true, and be at all 
 intended to be fet forth in the Scriptures, I muft 
 fuppofe that the paffages you have mentioned, may 
 allude to it ; but I have many objections yet to 
 propofe, which mull be fairly anfwered before I 
 can receive it. 
 
 Mini/ler. I would choofe you fhould propofe 
 every objection that you can, efpecially thole that 
 may be brought from the facred page ; not only 
 for your own fatisfaction, but left any mould be led 
 to fuppofe that objections of the greateft force are 
 purpofely kept back, becaufe no folid anfwers 
 could be found ; whereas I am defirous of hearing; 
 whatever can be fairly urged from the Scriptures 
 againft this view, and make no doubt of being able 
 to fhew, that all may be fully anfwered. 
 
 Friend. What do you think of thofe paffages, 
 where God is reprefented as fwearing in his wrath 
 that unbelievers thall nor enter into his reft, which 
 are found in Pfal. xcv. 11. Heb. iii. 11, i3, 19. 
 
 Chap.
 
 UNIVERSAL RESTORATION. IA/ 
 
 Chap. iv. 3, 6, compared with Numb. xiv. Do 
 ihey not leem to cut off all hopes of the reftora- 
 lion of thofe who die in their fins ? 
 
 Minijler. By the reft that was promifed to the 
 children oflfrael, which they forfeited by their un- 
 belief, we muftunderftand the land of Canaan, and 
 not the final date of happinefs. For who can fup- 
 pofe, that out of more than fix hundred thoufand 
 men, belides women, only two will be laved ? — 
 and that even Mofes and Aaron, thofe faints of the 
 Lord, will be loft among the reft ? For they, as 
 well as others, entered not in; becaufe they be- 
 lieved not God, to fanctify him before the congre- 
 gation : (See Numb. xx. 12.) Only Caleb and 
 Jojhita entered into that reft, for they followed the 
 Lord fully: and they are typical of thole who 
 mall follow the Lamb in all ages, fo as to obtain 
 a part in the firjl refurre.8ion, over whom the le- 
 cond death (hall have no power : they who are 
 called, and cbofen, and faithful, and are evercomers, 
 mall reign, with Qhriji on earth during the Milk- 
 nium, which is the reft that was pointed out by the 
 land of Canaan. 
 
 Friend. Is it, indeed ? We have commonly 
 underftoood that reft which the children of Ifrael 
 had in the promifed land, as typical of Heaven 
 and eternal felicity. 
 
 Minlfter, This cannot be; fince it is evident 
 that mighty wars were waged, and dreadful battles 
 fought, thirty-one kings and kingdoms were con- 
 quered and iubdued by Jothua and the Israelites, 
 after they paffed over Jordan ; it was not a perfect 
 reft, but only a type of that keeping of the fabbath 
 which remains for the people of God, into which 
 we are exhorted to enter ; which is the time when 
 our Lord, after having; conquered the nations of 
 the earth, mall reign for a thoufand years, before the 
 fecond relurreclion ; but as many of the Ifraelites 
 may be laved in the day of the Lord, whole car- 
 
 U 2 cafes
 
 34S DIALOGUES ON THE 
 
 cafes fell in the wilderncfs ; fo, likewife, fliall the 
 names of many be found in the book of life, at the 
 general judgment, when the dead, fmall and great, 
 (hall (land before God, who were not worthy to 
 have a part in the firft refurrection. Thefe paffages, 
 therefore, conclude ftrongly againft thofe hav- 
 ing a part in the firft refurrection ; but nothing 
 againft the final Reftoration, which is a ftate far 
 beyond, and belongs to another difpenfation. 
 
 Friend. This is quite a different comment from 
 what I have ever heard before ; but allowing this 
 objection to be anfwered, I have another in my 
 mind, that appears very difficult, and I fhould be 
 glad to know what you can fay upon it ; it is drawn 
 from Ifaiah, xxvii. 11. " For it is a people of no 
 " underftanding ; therefore he that made them 
 " will not have. mercy en them, and he that form- 
 " ed them will fhew them no favour." How can 
 they ever be reft.ored, if God will not have mercy 
 upon them, nor fhew them any favour ? 
 
 Minifier. If we did not underftand thefe words, 
 with fome limitation, it would be as difficult to re- 
 concile them with other paffages of Scripture, as 
 with the doctrine of the Reftoration ; but if we 
 only limit the time, all is eafy ; " He fhali have 
 " judgment without mercy, that hath fhewed no 
 i( mercy;" neverthelefs it is added, i( but mercy 
 " rejoiceth againft judgment," James ii. 13. The 
 way I arifwer all thefe threatenings, and Ihevv them 
 to be coniiftent with that boundlefs mercy of God, 
 that is over all his works, is, to (hew, that both 
 wrath and mercy have their feafon ; that anger endur- 
 ctb but a moment, but that mercy endureth for ever ; 
 which glorious declaration is expreffed more than 
 forty times in the Scripture; and that God fre- 
 quently threatens thegreateft judgments, and pro-, 
 mifeth the greateft mercies, to the fame people 
 and perfons. " Thus faith Jehovah, Thy bruife 
 
 " is
 
 UNIVERSAL RESTORATION. I49 
 
 1 is incurable, and thy wound is grievous. There 
 c is none to plead thy caufe, thatthbu may eft be 
 1 bound up : thou haft no healing medicines. 
 f All thine lovers have forgotten thee: they feek 
 
 * thee not; for I have wounded thee with the 
 ' wound of an enemy, with the chaftifement of a 
 ' cruel one, for the multitude of thy iniquity ; 
 ' becaufe thy fins were increafed. Why cried 
 1 thou for thine affliction ? thy forrow is incuf- 
 
 * able, for the multitude of thine iniquity : be- 
 c caufe thy fins were increafed, I have done thefe 
 ' things unto thee." Now, who would not think, 
 
 from reading thefe words, that thefe people were 
 in a mod hopelefs (late, beyond the reach of mercy ; 
 and that it was in vain for them even to feek it ? 
 — And yet the very next words fpeak a language 
 directly contrary. " Therefore all they that de- 
 ' vour thee, fhall be devoured, &c. For I will 
 c reftore health unto thee, and I will heal thee of 
 c thy wounds, faith Jehovah ; becaufe they called 
 ( thee an Outcaft, faying, This is Zion, whom no 
 c man feeketh after." See J'er. xxx. 12 — 17. I 
 could juftify this obfervation by hundreds of paf- 
 fages wherein God threatens his people with judg- 
 ments the molt fevere, and declares — that his eye 
 fhall not pity, nor his arm five ; that he will vifit 
 their tranfgreiTions upon them, will utterly call: 
 them off, and will not have companion upon them 
 at all; and then fuch promifes of mercy break 
 out as are fufficient to aftonilh every one with their 
 greatnefs. But time would fail to quote them at 
 large. God, by Hofea, fays, " I will no more 
 t£ have mercy upon the houfe of Ifrael ; but I will 
 *' utterly take them away. For ye are not my 
 <{ people, and I will not be your God." And then 
 immediately fays, fpeaking of a time to come, 
 ♦' And it fhall come to pafs, that in the place where 
 i( it was faid unto them, Ye are not my people, 
 
 " there
 
 150 DIALOGUES ON THE 
 
 there it mall be faid unto them, <c Ye are the fons 
 " of the living God." See Hofea, i. 6, 9, 10. 
 
 The whole prophecy, indeed, feems of a piece 
 with this fpecimen. In the fecond chapter it is 
 faid, " Flead with your mother, plead : for [he is 
 i£ not my wife, neither am I her hufband ; and I 
 tc will not have mercy upon her children ; for 
 <l they be the children of whoredoms." Then 
 he goes on to pronounce many dreadful threaten- 
 ings; but the chapter clofes with the mod amaz- 
 ing promifes of mercies to the fame people, under 
 the fimilitude of a wife that had been rejected, 
 and after a long time received again. "And I 
 <f will betroth thee unto me for ever; yea, I 
 " will betroth thee unto me in righteoufnefs, and 
 " in judgment, and in loving-kindnefs, and in 
 " mercies. I will even betroth thee unto me in 
 <c faithfulnefs, and thou (halt know the Lord. 
 <l And I will fow her unto me in the earth, and I 
 " will have mercy upon her that had not obtained 
 ci mercy ; and I will fay to them who were not 
 ei my people, Thou art my people ; and they 
 "fhall fay, Thou art my God;" See Hof. ii. 2, 
 4, 19, 20, 23. Thus the objection admits of a 
 fair and rational anfwer; and I have been the 
 larger upon it, becaufe I judged it of great im- 
 portance to clear it up thoroughly : but more paf- 
 fages upon this fubject are needlefs, or I could 
 eaiily produce great numbers, that fpeak to the 
 fame purpofe. 
 
 Friend. You have feemed to come over this 
 objection rather better than I could have expect- 
 ed, but 1 muftbeg leave to afk you, What you do 
 with that paffage : (Pfalm xlix. 19.) " He mall 
 <f go to the generation of his fathers; they (hail 
 " never fee light ?"• 
 
 Minijler. I render the words gnad natzah, l un- 
 til fubdued and overcome, they fhall not fee the 
 light ;' or, ' until the age, or a certain period, they 
 
 lhall
 
 UNIVERSAL RESTORATION, I^I 
 
 fhall not fee the light.* The fame words are ufed 
 in Job. xxxiv. 36, where they are rendered " unto 
 " the end" i( My defire is, that Job may be 
 €i tried unto the end." How would it feem, to 
 render the words thus — " My defire is, that Job 
 "may be tried never ; or, may never be tried?" 
 This would be quite incoliftent with the nature of 
 things, as well as a contradiction in the words 
 themfelves; For fir ft to fay, " My defire is, that 
 Job may be tried," and then to add words that 
 mean never, is quite ridiculous even to fuppofe; 
 but render the words, c unto a time or period? or, 
 as they will bear, * until he be fubdued or overcome,* 
 and the meaning is both plain and benevolent : 
 but to wilh him tried for ever, world without end, 
 would be a mod malevolent wilh, — and to wilh 
 him tried never, would be nonfenfe. 
 
 Friend. This tranllation is very different from 
 that which we commonly read, in which this text 
 appears a very formidable objection indeed : for if 
 they Ihall never fee the light, they cannot be re- 
 fiored. 
 
 Minifier. The word never is fometimes ufed in 
 our tranflation, in fuch a manner as to oblige us 
 to underftand it in a limited fenfe, as has been 
 proved before : Lev. vi. 13. " The fire mall ever 
 " be burning upon the altar, it (hall never go 
 *' out; and in feveral other places. 
 
 Friend. I muft allow that the words you men- 
 tion feem very ftrong and abfolute, but the very 
 reafon of things obliges us to limit their meaning 
 to a period or age; but where no fuch neceffity 
 appears we muft underftand fuch words in the 
 moft abfolute and unlimited fenfe. 
 
 Mtnifer. I think there is as abundant reifon 
 from Scripture to limit the time of punilhmentas 
 any thing whatever; as I truft will appear in the 
 eourfe of our conversation, for which purpofe I 
 
 flialL
 
 ICi DIALOGUES ON THE 
 
 fhall.be glad to hear all that you are able to urge 
 againil the doctrine of the Reltoration. 
 
 Friend. The next objection! (hall bring is from 
 Joi), xxxvi. r8. " Becaufe there is wrath, beware 
 ki ieit he take thee away with his ftroke; then a 
 c \ great ranfom cannot deliver thee." By which 
 we underftand, that after death there is no deli- 
 verance, no, not even by that great ranjoin, the 
 blood of Chrijl. 
 
 Minifter. This would be one of the ftrongeft ob- 
 jections that you have yet advanced, if the words 
 a great ranjoni, had any aHufion to the blood of the 
 dear Redeemer, and if it could be fairly demon- 
 tlrated, that it can have no power over the dead; 
 but I apprehend, when you read and confider the 
 text, context, and fimilar paifages, you will fee 
 that no luch thing is intended. 
 
 Job had frequently wifhed for death in his trou- 
 ble and anguilh, (as many peribns foolithly and 
 wickedly do, that have never felt the tenth part 
 of his afflictions) for which Eliha juftly reproves 
 him, in thefe words : f Becaufe there is wrath, be- 
 " ware left he take theeawav with his ftroke; then 
 (C a great ranfom cannot deliver thee," from 
 death and the grave; from being cut off by the 
 hand of Heaven, iuftly provoked by thy rafhnels; 
 V Will heefteem thy riches ?" Will he account thy 
 great riches a ranfom for thy life? " No not gold, 
 " nor all the forces of itrength :" Wouldcft thou 
 give ever fo much of the precious ore to ranfom 
 thy life } it would be unavailable; or, moulded thou 
 trull in thy Itrength or body or mind ; thouldeii 
 thou plead the readinefs of thy wit, the (length 
 and greatnefs of thy judgment, memory, and 
 other faculties ; thy benevolence of dilpoiltion , 
 thy ufefulnefs in life, thy numerous connections,. 
 the great honours that await thee ; were thou a 
 monarch, and couldeft thou command armies and 
 
 valiant
 
 UNIVERSAL RESTORATION. J*7 
 
 valiant hofts, ftrong and mighty; all thefe things 
 would be totally difregarded by God, if he, pro- 
 voked by thy rafhnefs, fhould give thee thy wiflb, 
 and ifTue the death warrant againft thy life: there- 
 fore, confidering thefe things, " Defire not the 
 " nio-ht (of death, and efpecially fudden death) 
 •* when people are cut off in their place;" and 
 there is no remedy, no ranfom, no djfeharge in 
 that war; from which neither power, wifdom, 
 might, riches, honours, wicked nefs, nor even 
 virtue, can deliver. " Take heed, regard not 
 *•' iniquity ;" do not fin in any wife, and efpecially 
 do not rafhly wifh for death; which is very pre- 
 ilimptuous and heaven daring; " for this thou 
 "haft chofen, rather than affliction :" See Job, 
 xxxvi. 1 8, it), ao, 21, This is evidently the 
 plain meaning of the text, and is confirmed by 
 Pfal. xlix. 6, 7, 8, 9. " They that truft in 
 " their wealth, and boait themfelves in the mul- 
 " titude of their riches; none of them can by any 
 M means redeem his brother, nor give to God a ran- 
 M fomfor him : (Forthe redemption of their foul, is 
 " precious, and it ceafeth for ever). That he 
 " ihould Hill live for ever, and not fee corruption," 
 But, though the power of wealth, wifdom, and 
 itrength, are not fufficiefit to buy a fhort reprieve 
 from death; yet the power of Goo is able to ran- 
 fom therefrom, and to redeem from the grave, or 
 hell, as I have noticed before ; and which is ex- 
 preflcd in the latt -mentioned Pfalm, in the fol- 
 lowing- terms ; " But God will redeem my foul 
 11 from the power of the grave; for he lhall re^ 
 * f ceive me," ver, 15. And by the fame parity 
 " of reafoning. that the power of the Highest 
 is able alio to redeem or ranibm, the bodies of men 
 from the grave, after they have perilhed there : he 
 is able alio to redeem fouls from fin and miTery, if 
 it be his pleasure; and, by the blood of the 
 
 X Messiahs*
 
 154 DIALOGUES ON THE 
 
 Messiah's covenant, to fend forth his prifoners 
 out of the pit wherein is no water, not even a 
 drop to cool the tongues of thofe who are tor- 
 mented there. I have therefore no doubt, but, 
 the blood of Chrift is able to redeem to the ut- 
 termoft, and is fufficient to deftroy the power of 
 fin, death, and hell. Nothing in the text on which 
 your objection is founded, can depreciate the 
 merit of that cleanfing, all-powerful blood, by 
 proving that it cannot be effe&ual to loft fouls. 
 
 Friend. But have you forget that the Scripture 
 fays, " Whatfoever thy hand nndeth to do, do it 
 " with thy might; for there is no work, nor de- 
 " vice, nor knowledge, nor wifdom, in the grave, 
 " whither thou goeft. And if the tree fall to- 
 " ward the fouth, or toward the north; in the 
 Ci place where the tree falleth, there it {hall be V* 
 Ecclef. ix. 10. xi. 3. 
 
 Mini/ier. No ; I have not forgot that fuch paf- 
 fages are found in the Bible ; and I believe they 
 were written with a defign to make us diligent, and 
 wifely to improve our time and talents ; and that 
 we friould be liberal in giving alms, which feems 
 efpecially to be the meaning of the laft, if we may 
 judge by the connexion in which it is found, and 
 without which I am notable to fay what it intends: 
 But, in this cafe, they do not appear to me to be 
 any thing to the purpofe, one way or the other; 
 and yet no Scriptures are more frequently brought 
 than thefe againft the doctrine of the Reftoration 
 of all things; but commonly accompanied with 
 fome additions; fuch as — "There is no repent- 
 ance in the grave; Nor pardon offered to the 
 dead." — " And as death leaves us, fojudgment 
 
 finds us." — Words that I have never found in 
 the Bible ; but were they repeated ever fo often, 
 could not afFecr. this argument ; fince the general 
 Reftoration cannot happen till long after the laft 
 Judgment, and will not be wholly compleated till 
 
 the 
 
 ci
 
 UNIVERSAL RESTORATION. l$$ 
 
 the time, of the creation of the new heavens and 
 earth, wherein rightcoufnefs alone ill a 1 1 dwell. 
 
 We all know, that the grave is a place of inac- 
 tivity, where there is no zvork, device, knowledge, 
 nor WJctb'm ; and it is a (late to which We lhall foon 
 be brought; and, therefore, we ought to be dili- 
 gent and induftrious now : But thofe who believe 
 in the immortality of thefoul, will not undertake 
 to prove from thefe words, that it has no knozv- 
 l'edn\ or wijdom, after it leaves the body ; fince 
 many of them fay, that the foul knows much more 
 in one hour after that event takes place, than in 
 the whole period of its exiftence before. And as 
 for thole who believe that man dies wholly, and 
 fieeps in the grave until the refurrection, they can 
 never bring this text with any coniiftency againil 
 the final Reftoration of all men; becaufe, let what 
 will be the (late of things in the grave, nothing 
 can prevent our Saviour from railing all at laft, 
 and chano-'mo- them finallv for the better, if fuch be 
 his pleafure. I might, therefore, juft as well at- 
 tempt, from the vii. and xiv. chapters of Job, to 
 prove, that there (hall be no refurreclion of the dead 
 from their graves, notwithstanding the numerous 
 promifes of that grand event; as any perfon to 
 prove, from thefe and timilar paffages, that all men 
 fhall not be finally reftored ; fince what is faid in thole 
 chapters feems ten times more againft the former, 
 than any thing that can be urged from thefe is 
 againft the latter. The d->cirine of the general re- 
 jv.rreBion of the juft and unjuftj and a ltate of re- 
 wards for the former, and punijhments for the latter, 
 according to their works; and alio the JubjeSiion, 
 final reconciliation, and rtr'muon of all- things in 
 Christ, are all eXpreilly revealed, and are made 
 the fubject of prophecies, ihreatenings, and pro- 
 mifes; and are all truths, that cannot be over* 
 
 X 2 thrown 

 
 i ;6 .. DIALOGUES 01n T1IS 
 
 3 
 
 thrown by any reafonings, as they are plainly de- 
 clared by God himfelf. 
 
 The Scripture, in abundance of places, highly 
 fecommends liberality j and, in the mod politive 
 manner, alftlres the bounteous, that they ihall be 
 bleffed : I need not recite pafTages to prove,. what 
 is fo univerfally known and confefTed. Solomon, 
 therefore, having given many excellent precepts 
 to direct us in other matters, comes toexhortus to 
 be bountiful and liberal, in diftribur^ng to theme- 
 ceffities of others what God hath bleffed us withal 5 
 faying, " Caft thy bread upon the waters ; for 
 " thou (halt rind it after many days. Give a por- 
 ic tion to feven, and alfo to eight ; for thou know- 
 '• eft not what evil (hall be upon the earth. If 
 44 the clouds be full of rain, they empty them- 
 ** felves upon the earth : and if the tree fall to- 
 " ward the fouth, or toVvard the north 3 in the 
 " place where the tree falleth, there it fhall be." 
 Thereby intimating to us, that as certainly as thefe 
 plain common obfervations are true, (than which 
 nothing can be more fo) lhall they who bellow libe- 
 rally upon the poor and needy, be rewarded ; lince 
 God has promifed, and he will perform : See, upon 
 this fubjeft, Deut. xv. 10, n.— Pfal. xli. 1, 2, 3. 
 cxii.— -Prov. xi. 24, 25, 26. xiv. 31. xix. 17. xxii. 
 9. — St. Matth. vi. 3, 4, x. 42. — St. Luke,_vi. 38. 
 xii. 33. xiv. 12, 13, 14. — 2 Cor. viii. g.- — 1 Tim. 
 vi. 17, 18, 19 — and many other places. 
 
 Solomon then goes on upon the fame fubjeet, and 
 intimates to us, by twoftriking metaphors, that if 
 we wait till no difficulties appear in our way to hin- 
 der us from performing our duty, we (hall never 
 reap the bleding ; and after giving us to under- 
 ftand, that God has many fecret ways of work^ 
 ing, far above our comprehenfion, and can there- 
 fore blefs and reward us in many ways que of our 
 
 own
 
 ■UNIVERSAL R-ESTOBATI-ON. ttf 
 
 own fight, or the view of others, and yet.no lefs 
 certainly than children are conceived, nouriihed, 
 and receive life in' the womb, though we know not 
 how; he comes to-giveusa warm and prefling ex- 
 hortation, -to' be confront in doing good to all, ac- 
 cording to our power; and to be fo far from con- 
 cluding that to be loft that we thus beftow, that 
 ■Me- ought to confider alms as feed fown in a fruit- 
 ful foil, and fhould, with patience, wait for the 
 glorious harveft, when, through the divine blef- 
 fing, we may expect to reap an hundred fold. 
 
 All this is plain and eafy : But how any text ia 
 this beautiful chain, mould ever have been thought 
 to have any allufion to the Hate of fouls departed, 
 or brought as a proof that no alteration can take 
 place after death, I cannot conceive. But, allow- 
 ing it to have any relation at all to a future ftate, 
 it cannot then in the leaft difprove, that very ma- 
 terial changes may happen to fouls in the fpiritual 
 world; fince a tree cut down by its owner, lies not 
 long in the fame pofition in which it falls, but is 
 applied to various ufes, according to its fitnefs and 
 his pleafure. But as this is nothing to the purpofe, 
 I think I have taken too much pains here already; 
 and 1 fhould have faid 'little or nothing upon this 
 part of the obje&ion, were it not continually urged, 
 as though the whole controverfy turned and 1 ter- 
 minated upon this allufion, than which, nothing 
 feems farther from the meaning of the text; 
 which, in its true ienfe, appears to be this — That 
 as certainly as full clouds mull empty them- 
 felves upon the terraqueous globe, and that every 
 thing is what if is, and i»heri it is, and no where 
 elfe ; and as a tree falling to the fouth, does not 
 fall and lie to the north; and', vice- verfa, fo, 
 with the fame certainty, (hall liberality be bleftand 
 rewarded. 
 
 Friend.
 
 1^3 DIALOGUES ON THE 
 
 Fr'und. I have nothing to object to what you 
 have faid upon the text ; it appears natural. I 
 formerly thought it intended, that as perfons were 
 laid in the grave, lb they Ihould rile, and that there 
 could be no change after death ; but I am fully- 
 convinced, that this belongs not to the fubjed. 
 But there is another pallage, in the book of Ec- 
 clefiafles, (chap. ix. 4, 5, 6.) that I Ihould be glad 
 
 to hear your opinion of: " For to him that is 
 
 1 joined to all the living, there is hope; for a 
 ' living dog is better than a dead lion. For the 
 ' living know, that they muft die : but the dead 
 * know not any thing, neither have they any 
 K more a reward; for the memory of them is for- 
 ' gotten. Alio, their love, and their hatred, and 
 ' their envy, is now periJhed .- neither have they 
 c any more a portion for ever, in any thing that 
 ' is done under the fun." 
 
 Mlnijler. It is evident that the wife man, in this 
 and many other of his obfervations, only confider- 
 ed things with refpect to the preient life, without 
 any regard to a future ftate. In this view, his de- 
 clarations are consent with truth; but in no 
 other. Let the following Gp rve - iS a fpecimen :— 
 " No man knowech either love or hatred, by all 
 " that is before them. All things come alike to 
 ' c all; there is one event to pie righteous and to 
 ' c the wicked ; to the good, and to the clean, and 
 '■ to the unclean; to him that iaciiriceth, and to 
 him that facriheeth not; as is the good, lo is 
 the finner; and he that fweareth, as he that 
 
 feareth an oath ; " ver. 1, 2. : Nothing could 
 
 poffibly be more faife than thefe obfervations, ap- 
 plied to a future fine, though they are generally 
 true in this life; for if there are no"' future rewards 
 and punilhments, no Hate of retribution hereafter, 
 there is an end to all religion. But he does not 
 
 finally 

 
 UNIVERSAL RESTORATION. I 59 
 
 finally leave the matter fo ; but makes a mod ex- 
 cellent conclusion to this book; laying — 
 
 " Let us hear the conclufion of the whole mat- 
 " ter : Fear {or revere) God, and keep his com* 
 " mandments : for this is the whole duty of man. 
 * i For God lhall bring every workintojudgmenr, 
 <e with every fecret thing; whether it be good, or 
 " whether it be evil." chap. xii. 13, 14. 
 
 Thus, it is plain, that a living dog is better 
 {more ufeful in this world) than a dead lion; 
 which is no longer capable of doing good or evil : 
 that a man, when he dies, lofes all hopes of en- 
 joyment in this life, and is rendered incapable of 
 exerciling the functions of it any longer ; has no 
 more a portion in any thing belonging thereto. 
 Thus, in fine, all the obfervations that can be fairly 
 made, upon this and fimilar paffages, belong en- 
 tirely to the prefent (late of things ; and, therefore, 
 do not at all affect the argument, either one way 
 or the other. 
 
 Friend. This is fo plain, that nothing can be 
 more fo; but our Saviour's words (St. John, ix. 4.) 
 deferve a particular consideration : — " I muft 
 " work the works of him that fent me, while it is 
 
 day : the night cometh, when no man can 
 
 work:'* — which is explained commonly of the 
 night of deatU, when no more works can be 
 wrought. 
 
 Minijler. Our Lord was diligent in his labour; 
 he conftantly went about doing good ; he was 
 never idle ; he was in hafte, till he had finifhed the 
 work which his father had given him to do. In 
 this he was — as in every thing elfc — a glorious pat- 
 tern and example for us ! And, O that we might 
 follow him! — Now we may feed the hungry, give 
 drink to the thirfty, clothe the naked, be eyes to 
 the blind, feet to the lame ; may take in the ftran- 
 
 &er, 

 
 id a scon 
 
 l6© DIALOGUES ON THE 
 
 . 
 
 ger, relieve the. diffrefTed', vifit the fick, the father- 
 tefs,Wiapws 5 and prifoners in their afflidion ; may 
 buryHbe dead,— and" corifiantly perform works of 
 benevolence- and mercy, while we remain in this 
 ftate- of our exiftence; which if we here neglect,' 
 we. "never can perform at all, and of confe- 
 quence, never obtain the rewards which are 
 promifed to the obedient : but as it is not the Hate 
 of rewards and punifhrnents that we are now dif- 
 courfing about, but a date beyond — even the Re- 
 storation of all things ; neither is the difpute about 
 what men can do after this life, but what God can 
 dp, or what he has purpofed to do with and for 
 them, in the ages to come, after the dreadful fen- 
 t'ence is paft ; whether they (hall be left under the 
 fame, while God exijis ; or whether they (hall ever 
 be reftored j or whether they lhall be annihilated : 
 this, you know, is the ftate of the queftion : fome 
 hold the firft, and others the I aft : but I am apt to 
 think both thefe opinions are extremes, and there- 
 fore judge it fafeft to maintain ihefecoud, which \ 
 take to be the medium here. 
 
 Friend. Indeed I am convinced, that no circum- 
 ftance preceding the general judgment, can affeci; 
 the argument ; becanfe we are informed, that the 
 condemnation of the wicked (hall be at that day ; 
 then God will render to them according to their 
 deeds^ and will fay to them, Depart from me, &c. 
 -—But the following texts of Scripture form a, 
 ftrong objection to the univerfal Reftoration, 
 which I would wim you well to confider. 
 
 5I The expectation of the wicked mail perifh ;. 
 *< and the hypocrite's hope (hall perifh : Whofe 
 "■ hope, fhall be cut off, and whofe truft mall be a 
 "• fpider's web.; He fliall lean upon his houfe 1 , 
 «' but it fhall not ftand; he (ball hold it faft, but 
 " it lhall not. endure. The heaven fhall reveal 
 « his iniquity, and the earth mall rife up agamft 
 
 <* him
 
 UNIVERSAL RESTORATION. l6l 
 
 ** hi 111. The eyes of the wicked (hall fail, and 
 
 V* they lhaJl- not efcape; and rheir hope (hall be 
 
 " as the giving up of the" ghoft. His confidence 
 
 " (hall be rooted out of his tabernacle, and it fhall 
 
 iC bring him to the king of terrors. For what is 
 
 " the hope of the wicked, though he hath gained, 
 
 " when God taketh away his foul? Will God 
 
 " hear his cry, when trouble cometh upon him > 
 
 <s He that being often reproved, hardeneth his 
 
 " neck, (hall fudclenly be deftroyed, and that 
 
 fc without remedy. When a wicked man dieth, 
 
 " his expectation fhall perifh ; and the hope of 
 
 if unjnft men pefifheth. Becaufe I have called, 
 
 " and ye have refufed; I have ftretched out my 
 
 (i hand, and no man regarded : But ye have fet 
 
 *' at nought all my counfel, and would none of 
 
 ic my reproof: I alfo will laugh at your calamity,' 
 
 " I will mock when your fear cometh ; Whesj 
 
 *- your fear cometh as defolation, and your de- 
 
 k ftruction cometh as a whirlwind ; when diftrefs 
 
 «4 
 
 " and anguifh come upon you: Then fhall they 
 * call upon me, but I will not anfvver ; they fhall 
 
 a 
 u 
 
 tt 
 
 a 
 u 
 
 feek me early, but they fhall not find me : For 
 that they hated knowledge, and did not choofe 
 
 *,* the fear of Jehovah. They would none of 
 my counfel : they defpifed all my reproof. 
 Therefore fhall they eat of the fruit of their own 
 way, and be filled with their own devices." 
 
 Prov. x. 28. Job, viii. 13, 14, 15, xx. 2,7. xi. 20. 
 
 xviii. 14. xxvii. 8, 9. Prov. xxix. 1. xi. 7. i. 24 
 
 Thefe, and abundance of other fimilar pafTages, 
 declare the future flate of the wicked to be defpe- 
 rate, without hope ; they and their hopes perifh 
 together, as the fpider's web; they have no hopes 
 or profpect of being redeemed; they can look for 
 nothing but judgment and fiery indignation, 
 which fhall devour them as ftubble fully dry, -and 
 
 Y 'as 

 
 f$i % DIALOGUES ON THE 
 
 as thorns cut up fhall they be burned in the fire*, 
 Solomon fays, " The expectation of the wicked is 
 " wrath/' Prov. xi. 23. " As he loved curfing, 
 " f6 iliall it come unto him : as he delighted not 
 " in bleffing, fo fhall it be far from him. As he 
 '?'•> Cloathed himfelf with curfing, like as with his 
 41 garment; fo fliall it come into his bowels like 
 **> water, and like oil into his bones," Pfal.cix. 17, 
 iS. Indeed he can have no hopes, when he con- 
 fiders that he hath- neglected fo great a falvation all 
 his life; that he hathfet at nought God's counfels, 
 defpifed his reproofs: that when his Creator 
 called to him to turn, he had no ears to hear his 
 voice; and therefore, when forrow fhall overtake, 
 though he may cry, he fliall not be regarded of 
 God : and though he may feek, he fhall not find 5 
 the Matter of the houfe having rifen up, and (hut 
 to the door, all knocking for entrance is in Vain, 
 even though fuch were to plead for admittance 
 in the moftearneft manner, faying, " Lord, Lord, 
 open to us;" he fhall anfwer, " I know you not 
 whence you are ;* and though they may reiterate, 
 and expoftulate, faying, " We have eaten and 
 " drank in thy pfefence, and thou haft taught in 
 " our ftreets ;*> he fhall not be moved, but fhall fay 
 to them, *' I tell you, I know you not whence you 
 
 are ; depart from me, all ye workers of iniquity. 
 " There fhall be weeping, and gnafhing of teeth, 
 •• when they fliall fee Abraham, and Ifaac, and 
 " Jacob, and all the prophets, in the kingdom of 
 " God, and they themfelves thruft out." St. Luke, 
 xiii. 25, 26, 27, 28. See alfo, St. Matth. vii. 21, 
 22, 23, xxv. 11, 1 a. 
 
 Mimjler. Thele are awful warnings, indeed; 
 and were they attended to as they ought to be, 
 would bo furhcient, one would think, to deter 
 men from their evil ways : 1 am glad that you 
 have dated them in this m oft ftri king point of 
 
 light ;
 
 UNIVERSAL RESTORATION. 165 
 
 light ; for though they form no real objection to 
 my views of God's dealing with m?n, as I under - 
 ftand the Scriptures, they are an infuperable bar 
 to the opinions of thofe who deny a future (late o( 
 retribution, which I think impomble for them to 
 anfwer fairly. I (hall, however, notice briefly, 
 fome things in this collection of Scriptures, in or- 
 der that my fentiments may appear in their true 
 light. 
 
 1. All the hopes of the wicked, ungodly, and 
 hypocrites, mall periih at their death. 
 
 Perhaps they hoped to have lived long, to have 
 enjoyed health, wealth, pleafure, and all worldly 
 good, for many years ; to have feen their children 
 for many generations, flourilhing *or a long time 
 on earth; but death deftroys thefe hopes. 
 
 The hypocrites might have hoped that they 
 (hould have been accepted with God, on the ac- 
 count of their birth, parentage, profeffton, rank 
 among the people of God, obfervation of the ex- 
 ternals of religion, &c. &c. all of which vain 
 hopes do certainly perifh at death. 
 
 The profane and wicked infidel, and practical 
 atheift, might have hoped, either fo have ceafed to 
 exift, or to have found fome way of efcaping the 
 threatened punifhment ; but death deftroys thefe 
 hopes alfo. 
 
 2. Whatever may be the final intention of God 
 towards thefe miferable creatures, it is evident they 
 are (hut up in a ftate of keen tormenting defpair, 
 or dreadful fufpenfe, and may be fully perfuaded 
 that they fhall never be releafed, of which it is 
 likely they may not have even the moftdiftant hope, 
 or the lead degree of knowledge — but, on the con- 
 trary, be in fearful expectation of more terrible 
 punifhment hereafter. 
 
 3. As they have lived and died in fin, their de- 
 ftruction, or mifery, is certain — and there is no 
 
 Y 2 remedy,
 
 :o4 
 
 DIALOGUXS ON THE 
 
 remedy, that can prevent their experiencing the 
 confequences of their crimes, and fuffering the 
 juft punilhment. which (hall be infli&ed on them, 
 according to their different deferts. 
 
 4. They who live and .die in rebellion againft 
 God, will be eternally deprived of the glories and 
 honours of the kingdom of Chrift, which other- 
 wife they might have poffefled; will be excluded 
 from a fhare in the firft refurreition, and will he 
 expofed to fufTer the torments of the fecond death; 
 which all mud inevitably fufTer, who remain in~ 
 corrigible till the great day of judgment. 
 
 5. As God hath called, and they have refufed, 
 it is but reafonable to fuppofe, that they, in their 
 turn, fhall cry in vain; yet neverthelefs, though 
 he may long delay, he may hear their cries, and 
 deliver them at laft. See Pfal. cvii. 13, 14, 15, 16, 
 
 David, in Pfalm xxxivth fays, " The face of 
 «' Jehovah is againft them that do evil, to cut off 
 (i the remembrance of them from the earth." Our 
 tranilators not underftanding, or not entertaining 
 an idea of the future Reftoration, add, i( The 
 ?c righteous cry, and Jehovah heareth, and deli- 
 " vereth them out of all their troubles." Whereas 
 the Holy Ghoft has put no fuch words as the 
 righteous into the text there; but after faying 5 that 
 the face of Jehovah is againft them that do evil, 
 to deftroy them out of the world, and to make 
 them forgotten, and their names to ceafe upon the 
 •earth, it adds a word that fignifies crying, and then 
 fays, " And Jehovah heareth, and delivereth 
 V them out of all their troubles :" See ver. 16, 17, 
 This feems, indeed, like the doctrine of the Bible, 
 which elfewhere fays, fpeaking of the notoriously 
 wicked; " O my God, make them like a wheel : 
 •" as the flubble before the wind. As the fire 
 <c burneih the wood, and as the flame fetteth the 
 u mountains on fire; fo perfecute them with thy 
 
 temped.
 
 It 
 
 UNIVERSAL RESTORATION. 165 
 
 " temped, and make them afraid with thy florm, 
 " Fill their faces with (harne^that they may feek 
 "thy name, O Jf.hovah. Let them be con- 
 " founded, and troubled for ever; yea, let them 
 •' be put to ihame, and perifh. And they mall 
 " know (as the Hebrew word fignifies, and as it is 
 rendered in the old tranflation) " that thou, 
 whole name alone is Jehovah, art the Moil: 
 
 High over all the earth," Pfal. lxxxiii. 13 — 18. 
 ■ — — Here we fee, in a beautiful and clear manner, 
 that one grand defign of God in bringing judg- 
 ments, and even what is called utter deftru&ion, 
 . upon men, is that they may know that he is Je- 
 hovah, the true God: and there are but few in- 
 telligent Chriftians, butmuft, in fome meafure, be 
 able to conceive hopes concerning all thofe to 
 whom the knowledge of God is promifed. 
 
 Though the threatenings in the prophecy of 
 Ezekiel, both againft the Jews and other nations, 
 are uncommonly feverej yet they frequently clofe 
 with this gracious promife — " And they (hall 
 " know that I am Jehovah" — orfomethingfimi- 
 lar; as will evidently appear to thofe who will be- 
 at the pains of examining the following pafiages 
 in that book. 
 Ezekiel, vi. 7, 16, 13, 14. vii. 4, g, 27. xi. 10, 
 
 12. xii. 15, 16, 20. xiii. 9, 14, 21, 23. xiv. 8. 
 
 xv. 7. xvi. 62. xx. 12, 20, 26, 38, 42, 44. 
 
 xxii. 16. xxiii. 49. xxiv. 24, 27. xxv. 5/7, 
 
 11, 1,7, xxvi. 6. xxviii. 22, 23, 24, 26. xxix. 
 
 6, oyi6, 21. xxx. 8, 19, 25, 26. xxxii. 15. 
 
 xxxiiiv 29. xxxiv. 27. xxxv. 4, 9, 12, 15. 
 
 xxxvi. n; 23, 58. xxxvii. 6, 13. xxxviii 23. 
 
 xxxix. 6, .7, 22, 28. 
 
 Frien d: -But does not puniihrnent harden nnd v in- 
 flarrie offenddrsy inftead of fbftening imdhumbling 
 them?: As we' read, Ifa. - vi'ii. 21."" They (hall 
 if eurfe cheitf King ttnd their (jod, and look up- 
 ■ • :.j •: " ward;"
 
 66 DIALOGUES ON THE 
 
 « w 
 
 ard :" and, in Rev. xvi. 9, 10, 11. " And 
 <e men were fcorched with great heat, and blaf*. 
 '? phemed the name of God, which hath power 
 " over thefe plagues: and they repented nor to 
 iC give him glory. And they gnawed their 
 " tongues for pain, and blafphemed the God of 
 " Heaven, becanfe of their pains and their fores; 
 te and repented not of their deeds." 
 
 Minifier. Punifliment, to a certain degree, in- 
 flames and enrages, in a moil amazing manner; 
 but continued longer, and heavier, produces a 
 contrary effect — foftens, humbles, and fubdues. 
 When Ephraim, of old, bemoaned himfelf, he 
 faid thus : — " Thou baft chaftifed me, and I was 
 " chaftifed, as a bullock unaccuftomed to the 
 tl yoke ; turn thou me, and I mail be turned; for 
 " thou art Jehovah, my God," Jer. xxxi. 18. 
 The metaphor here ufed, expreffes, in a moft 
 lively manner, the different effects of the fame 
 difcipline, in its beginning, progrefs, and end. 
 When a bullock firtr has the yoke laid on his 
 neck, he frets, toffes, and rages exceedingly; 
 but, by a continuance of the difcipline, he is fub- 
 dueci, brought down, humbled, and tamed, fo as 
 to become the moft ufeful and gentle of animals. 
 The fons of Zion are reprefented as lying " at 
 " the head of all the ftreets, as a wild bull in a 
 " net ; full of the fury of Jehovah, the rebuke 
 " of God," Ifai. li. 20. A wild bull, in a net, 
 muft be a furious creature; fo are men, when firft 
 they are brought under the Divine correction. But 
 God knows how to correct men, in fuch a manner 
 as to bring them to fubmit to him, in due time; 
 end though fome are fo funk in fin as not to be re- 
 formed, by any means, in this life ; yet that is no 
 argument, that God is not able to fubdue and 
 bring down the proud and moft rebellious, in an- 
 other ftate t by means that may be. ufed effectually 
 
 - • -there-,* 
 
 - .
 
 g ' : " - 
 
 UNIVERSAL RESTORATION. 167 
 
 there, though they could not be u fed here. God 
 fays, by the prophet to ifrael. * f 'Becaufe I have 
 il purged thee, and thou waft not purged, thou 
 '* (halt not be purged from thy filthinefs any more 
 v * till I have caufed my fury to reft upon thee. So 
 *' will I make my fury towards thee to reft, and my 
 " jealoufy fhall depart from thee; and I will be 
 " quiet, and will be no more angry," Ezek. xxiv. 
 13. xvi. 42. Some fins are fo daring and pre- 
 fumptuous, as to provoke God to threaten, that 
 they (hall not be purged away in this life; and, per- 
 haps, their malignancy may be (o great, that no- 
 thing that can be ufed here, is able to fubdue 
 them : Thus, when God threatened his people, 
 of old, with deftruction, they turned his threat- 
 enings into ridicule: inftead of weeping, mourn- 
 ing, baldnefs, and girding with fackcloth, to 
 which God called them ; there was nothing but 
 "joy and gladnefs, /laying oxen, and killing 
 *' fheep, eating flefh, and drinking wine : Let us 
 ic eat and drink, for to-morrow we die. And it 
 " was revealed in mine ears, by Jehovah of 
 c< Hofts, Surely, this iniquity ihall not be purged 
 ** from you till ye die, faith Jehovah, God of 
 " Ifrael," Ifai. xxii. 12, 13, 14. 
 
 Thus, punifhmentsare defigned for the humb- 
 ling of the proud : but if they fail of anfwering 
 that purpofe, as adminiftered in the prefent ftate, 
 they will be continued and increafed in future pe- 
 riods, to fnch a degree, as Ihall bring all down in 
 due time. Thofe pains which produced that rage 
 end blafphemy which you mentioned, were all 
 poured out on hardened finners in the prefent life; 
 and were fo terrible and fevere as to produce tjicfe 
 fearful effects, but not iufliciently fo as to pro- 
 duce the contrary. 
 
 That punidiment, to a certain degree, produces, 
 rage, but to a certain degree beyond, produces 
 
 fob.
 
 i6S DIALOGUES ON THE 
 
 fubmiffion ; may be illuftrated. by the following 
 fad, as well as many others, of the fame nature. 
 
 In the former war between England and France, 
 there was one Mr. M— - — — -, of Virginia, 
 who was waggOn -matter- general in the army of 
 the Provincials, tie was guilty ,of abufing his 
 power, by frequently ftriking the foldiers with his 
 waggon-whip-. Complaint being made, a court- 
 martial was held, and he was fentenced to receive 
 rive hundred lathes ; which fentence was executed 
 upon him. When firft he began to feel the lam, 
 he was exceedingly enraged, apd curfedfhofe who 
 had thus fentenced him ; fweating, that if he lived 
 to be releafed, he would kill them all, if poftible ; 
 for that he valued not his life, in the lead, but 
 would revenge this difgrace, by killing them, 
 wherever he found them ; and much more, to the 
 fame purpofe. But, before he had received half 
 his puniihment, he declared, that rje had not the 
 lead difpofition to lift his hand againft them ; he 
 law clearly that they had aded right ; that he had 
 been entirely to blame ; and that his puniihment 
 was juft. After his corredion was over, he was 
 led quietly away, entirely cured of all his rage ; 
 from which he was as much freed by his punifh- 
 ment, as ever an effed was produced by a caufe. 
 He was healed of his wounds, and, I think, reflor- 
 ed to his poft.— Some time after the war was over, 
 he. was paffing one day over thole mountains in 
 Virginia, commonly called The Blue Ridge; and 
 there he met alone one of the men who had con- 
 demned him, in the court-martial, to fuch a pu- 
 niihment. He put him in mind of it ; and told him, 
 that it was now in his power to retaliate upon him. 
 The other acknowledged that he was in his power; 
 
 but added, " M , you know you did wrong, 
 
 " and deferved the puniihment you received; 
 " and if you kill me, 1 declare, that we did right
 
 UNIVERSAL RESTORATION. 169 
 
 " infentencing you robe whipped ; I Pnoulddothe 
 " fame, were MS do again; and fo would you have 
 " done., .had you beenTrmy place." Mr. M— — • 
 acknowledged the truth of if rand was {o far from 
 fulfilling his thrcatenings, thai he iuUered him to 
 go in peace, highly commending him for his con- 
 dud. Mr. M— may be ftill living : he was a 
 general in the American army during the late war, 
 and acquired great honour, for his valour and 
 good conduct. 
 
 3 This I think is an argument adhominem. I have 
 often obferved indances of the fame nature, in a 
 lefs degree; and I think it mud be admitted, that 
 although .a certain degree of puniihment will en- 
 flame, harden, and enrage ; yet, farther degrees 
 produce quite contrary effefts. Nor is punifh- 
 ment the only thing in nature that produces con- 
 trary effects, according to the quantity ufed > al- 
 moft all things do the Tame. Thus, water, with a 
 little fait in it, will caufe putrefaction, much fooner 
 than perfectly freih water; but let it be faturated 
 with fait, and it will preserve bodies that are caft 
 therein. A little fait call on the earth is good ma- 
 nure, and caufes fruitfulnefs ; but a greater quan- 
 tity produces the contrary effect, by caufing bar- 
 rennefs. A little wine refrelhes, cheers, invigo- 
 rates ; but, taken to excel?, ftupifies and intoxi- 
 cates. And, to mention no more inflances, a lit- 
 tle fmattering of knowledge puffs up the mind; 
 but a greater degree, humbles and brings it down : 
 From whence, 
 
 11 Drink deep, or nei\er tafie the fpring" 
 
 Friend. But let meaiyou : When you view the 
 rniierable ftate of fallen men, the inveterate obfti- 
 nacy of their wills, the total areriion that many 
 have to God and goodnefs, their confirmed habits 
 
 Z of
 
 1 7° DIALOGUES ON THE 
 
 of evil, their amazing love of vice, their opposi- 
 tion to every method taken to reclaim them, and 
 a thoufand other dreadful circumftances, which 
 you muft have obferved ; are you not ready to defc 
 pair of their recovery ? not for any want of good- 
 nefs in God, but through their total incapacity of 
 ever being made better. 
 
 Minijlcr. I muftconfefs, this obiedion has great 
 weight; and I have often been ready to gl\% up 
 my own falvation, on account of the evils of my 
 own heart, which fometimes rife, and prevail 
 in fueli a manner, as almoft drives me to defpain 
 and I can find no relief, but by flying to Jefus, as 
 my only refuse, and trufting in his promifes : And 
 the caie is the fame with refpect to the Kertora- 
 tion of all men. My weak reafon tells me, that it 
 cannot be; that it is abfolutely impomble, that 
 lach hardened rebels can be fo changed to eter- 
 nity, as to become willing and obedient fubjech : 
 but when faith prevails, it informs me, that the 
 things which are impomble with men, are pofiibk 
 with God ; that nothing is too hard for Jekov ah ; 
 and that he hath faid— « Behold, I am Jehovah, 
 " the God of all flefh : is there any thing too 
 " hard for me?" Jer. xxxii. 27. And the exam- 
 pie of Abraham has often proved a great fupport 
 to me in this cafe; « who, againft hope, believed 
 ^ in hope, that he might become the father of 
 *| many nations } according to that which was 
 " ipoken, So fhall thy feed be: and being not 
 
 weak in faith, he confidered not" the impedi- 
 ments, which, to the eye of reafon, rendered the 
 accomplifhrnent of the promifes improbable, if not 
 impomble. « He daggered not at the promife 
 of God, through unbelief; but was itrong in 
 • faith, giving glory to God : And being fully 
 
 perfuaded that what he had promifed, he was 
 * able to perform," Rom. iv. 18, 19, 20, 21, 
 
 This
 
 UNIVERSAL RESTORATION. JJl 
 
 ,11 -I 
 
 This is the Only way I anfwer this objection 
 to my own fadsfaction — God hath fworn, that to 
 him every knee fhall bow, every tongue mall fwear, 
 Ifai. xlv. 23. — That in the name ofjefits, every 
 knee (hall bow, of things in heaven, things on 
 earth, and things under the earth ; and that every 
 tongue (hall confefs, that Jcfus Ckrijl is Lord, to the 
 glory of God the Father •, Phil, ii. 10, 1 1 . That it is 
 the myftery of his will, according to his good 
 pleafure, which he hath purpofed in himfelf, in the 
 difpenfation of the fulncfs of times, to gather to- 
 gether, or rehead, in one, all things in Chrijl ; both 
 which are in heaven, and which are on earth ; even 
 in him, Ephef. i. 9, io»— And having made peace 
 through the blood of his crofs, he is determined to 
 reconcile all things unto himfelf; whether things 
 in heaven, or things on earth, Col. i. 20. — That 
 he worketh all things after the counfel of his own 
 will, Ephef. i. 1 1. — That he will have all men to 
 be faved, or reftored, and to come unto the know- 
 ledge of the truth, t. Tim. ii. 6. — That the Father 
 loveth the Son, and hath given all things into his 
 hands, St. John, iii. 35. — And that Chrijl hath 
 laid, " All that the Father giveth me, mail come 
 " unto me ; and him that cometh unto me, 1 will 
 " in no wife craft out," St. John, vi. 37. — When 
 I confider thefe, and many fuch like promifes, 
 which I find in the Scriptures; and that he that 
 hath promifed, is able to perform; hath wifdom, 
 power, and goodnefs, fufricient to accomplifh all 
 his words, how difficult or impoflible foever the 
 matter may feem, to our carnal, vain, and weak, 
 reafoning; I call the whole of my concern upon 
 him; judging, that he is faithful who hath pro- 
 mifed, and that, in his own time, he will fulfil 
 all his purpofes, and all his promifes. But I con- 
 fefs to you, that it requires a faith, if pofiible, more 
 ilrong than that of Abraham, to believe the doc- 
 
 Z 2 trine
 
 172 Dialogues on ths 
 
 trine of the Reftoraticn ftedfaftly, in the midft of 
 fo much evil as prevails in the world, and which 
 feems to render it impoffible: But my only hope 
 is in God. 
 
 But, to encourage us the more, there are not 
 only promifes of what God will do, but examples 
 of what he hath done, recorded in Scripture; as 
 the cafes of ManaJJeh, Nebuchadnezzar, Alary Mag- 
 .daletiy Saul, and many of the murderers of our 
 .Lord, priefts, and even Pharifees, are left on re- 
 cord, as patterns of God's long-fuffering, power, 
 mercy, and love. — And I would advife thofe Chrif- 
 tians that doubt of the univerfal Reconciliation of 
 all things, to remember St. Paul's words to the 
 • Coloffians, on this fubjea, chap. i. 21. " And 
 " you that were fome time alienated, and enemies 
 " in your mind, by wicked works, yet now hath he 
 ." reconciled;" as a proof and example of his 
 power to reconcile all things. Let all remember 
 their own flubbornnefs ; and then, inftead of re- 
 viling and deriding a truth which God has reveal- 
 ed, they will adore him, of whom, through whom, 
 and to whom, are all things; who " doeth ac- 
 " cording to his will in the army cf heaven, and 
 M among the inhabitants of the earth ; and none 
 " can ftay his hand, or fay unto him, What doeft 
 imou ?" Ron. xi. 36. Dan. iv. 35. 
 
 Friend. But allowing that God has power to 
 change the hearts of the vileft of men, is not the 
 exercile of that power evidently limited ? for I find 
 ij^writtcn in Rev. xxii. 1 1. — " He that is nnjuft, 
 ''' let him be unjuft {till; and he that is filthy, let 
 V him be filthy ilili: and he that is righteous, let 
 <c him be righteous ftill; and he that is holy, let 
 " him be hoiy ftill." By thefe words it feems to 
 be intimated, that the characters of both the 
 wicked and the righteous, ihall at fome period be 
 
 . ■ fo
 
 UNIVERSAL RESTORATION. 173 
 
 fo ; confirmed and fixed, as to admit of no change 
 or alteration. 
 
 Minijier. This appears to be a confiderable dif- 
 ficulty, but can by no means overthrow thefyftem 
 of the Refloration, which feems eftablifhed upon 
 many gracious promifes. The words feem to re- 
 fer to a particular period, even when the Lord 
 mall come, and mew that his coming will not, (as 
 fome fuppofe) change the characters of men ; but 
 that all (hall continue, for a certain time, in the 
 fame character as before. But, though £C he that 
 fi is unjuft, (hall beunjuft flill ; and he that is fil- 
 " thy, (hall be filthy dill" — during the age of judg- 
 ment; and fhall have the dreadful curfe pro- 
 nounced upon him; for, " If any man love not 
 "the Lord Jems Chrifl, let him be anathema, 
 " Maran-atha : that is, Accnrfed, theLordcometh : 
 1 Cor. xvi. 22. Yet 1 fcruft that I have proved, 
 that the vileft (hall be finally changed ; and con- 
 sequently, that thefe words muft be underilood 
 with fome limitation. And thus though this text 
 is plainly ; contrary to the opinion ofthofe who fup- 
 pofe that all the human race (hall be admitted in- 
 to the kingdom of heaven at the day of judgment, 
 yet it may be well reconciled to thefyftem hid 
 down in thefe Dialouges ; efpecially if it can be 
 proved that fimilar expreffions are ufed, where a 
 limitation is fuppofed, or neceflarily implied. 
 
 Friend. Yes ; if you can find iirnilar expreffions 
 ufed for limited times, it will be Satisfactory. 
 
 Minijier. St. Paul fays, 1 Cor. xiv. 38. " But 
 iC if any man be ignorant, let him be ignorant :" 
 But we can hardly fuppofe that he meant without 
 limitation. So we read of the Jews, that " God 
 " hath given them the fpirit of (lumber; eyes 
 " that they fhould not fee, and ears that they 
 vc fhould not hear, unto this day/' And David 
 
 faith; ( * Let their table be made a fnare, and 
 
 " a trap,
 
 1^4 DIALOGUES ON THE 
 
 ff a trap, and a (tumbling- block, and a recom-- 
 « c pence unto them. Let their eyes be darkened 
 " that they mould not fee, and bow down their 
 " back alway," Rom. xi. 8, 9, 10. Thefe ex- 
 pressions of their remaining in a blinded, harden- 
 ed, and reprobate (late, are ftronger than thofe— 
 " He that is unjuft let him be unjuft ftill," &c, 
 for, inftead of ////, the word alway is nfed ; and 
 yet we are informed, that this " blindnefs in part 
 " has (only) happened to Ifrael, until the fulnefs' 
 « f of the Gentiles be come in: And foal 1 Ifrael 
 " (hall be faved." And that " God hath con- 
 " eluded them all (w* thut them up together) in 
 < c unbelief, that he might have mercy upon all," 
 even all whom he had (hut up, or concluded in 
 unbelief. And, as I obferved before, David fays; 
 *' Fill their faces with fhame, that they may feek 
 « thy name, O Jehovah. Let them be con- 
 " founded and troubled for ever: yea, let them 
 " be put to ftiame, and perilh; That they may 
 " know that thou whofe name alone is Jehovah, 
 « f art the Mo ft High over all the earth," Pfal. 
 Ixxxiii. 16, 17, 18. Many other fimilar paflages 
 mi^lit be mentioned; but thefe may fuffice, 
 to Ihew, that often where the words Let it, or 
 Let. them be, in fuch-and-fuch a ftate, they only 
 intend a certain period, until another difpenfation 
 takes place. As for righteoufnefs, holinefs, and 
 happinefs, they have quite a different foundation 
 from fin and impurity, as I have fhewn before ; 
 and therefore, no arguments ufed in favour of the 
 total deftruclion of evil, can, in the lead, prove, 
 that goodnefs, which is the Divine effence, fhali 
 ceafe ;, but the contrary : and thofe who are firmly 
 joined to the Lord, and have continued with 
 him through the ftate of temptation, mall never 
 ceafe to benghreous, nor be feparated from their 
 Head, from whom they fjiali derive eternal life.: - 
 
 for
 
 UNIVERSAL RESTORATION. I 75 
 
 I 
 
 for Christ hath faid, iC Becaufe I live, ye fhall 
 «* live alfo." St: John. xiv. 19. 
 
 Christ, at his coming, will bring every hidden 
 thing to light, and (hall take off all difguifes ; fo 
 that he that is unjuft, (hall appear unjulfc ; and he 
 that is filthy, (hall be difccvered : hypocrify (hall 
 be no more. " The vile perfon {hall be no more 
 * f called liberal, nor the churl faid to be bounti- 
 f* ful," Ifai xxxii. 5. " Then mall ye return, and 
 * ( difcern between the righteous and the wicked; 
 et and between him that ferveth God, and him 
 " that ferveth him not," Mai. iii. 18. The judg- 
 ment of God is accoi ding to truth, and isdefigned 
 to make an entire difcovery of all perfons, and all 
 fecret things, *' that every mouth may be flop- 
 *• ped, and all the world may become guilty be- 
 ft fore God," Rom. iii. 19. But though judg- 
 ment has its great ufe in difcovering, laying open, 
 convincing, and condemning; and punifhment, 
 in deftroying, fubduing, and humbling; yet the 
 powerful, faving grace of God, and the opera- 
 tion of the divine' Spirit, muft have the glory of 
 reftoring, or creating men anew ; and the blood 
 of Jesu-s nruft cleanfe their fouls from the guilt 
 and pollution of fin. Evil muft be deftroyed out 
 of them: this is done by afflictions; and good- 
 nefs muft be re'ftored; this is done by God's re- 
 newing power and grace. 
 
 But the objection may be anftvered another way, 
 without any of this reasoning, by confidering the 
 fubject comparatively. Thus : As God only is 
 holy ; as" none are good but he, in an abfolute fenfe; 
 as he putteth no truft in his holy ones, and the 
 heavens are not clean in his fight, and his angels 
 he charged with folly; (See Job, xv. 1 kj. iv. iS.) 
 and as all intelligences, compared with him, are 
 unjuft and unclean ; fo, thofe who have lived and 
 died in rebellion againit God, and in the pollu- 
 tion
 
 ^6 DIALOGUES ON THE 
 
 tion of fin, may remain unjuft and filthy, com- 
 pared with the faints, thofe veffels of honour and 
 glory, who have purged themfelves. " But in a 
 " great houfe there are not only veffels of gold 
 il and filver, but alfo of wood, and cf earth ; and 
 " fome to honour, and fome to dilhonour. If a 
 <c man, therefore, purge himfelffrom thefe (fins), 
 " he (hall be a veilel of honour, fanctified and- 
 " meet for the matter's ufe, and prepared unto 
 (i every good work," 2 Tim. ii. 20, 21. Here 
 we may obferve, that in our Lord's great houfe 
 there mail be divers veffels of various kinds, yet 
 all ufeful, but fome more highly fo than others; 
 that honour and diihonour are comparative terms; 
 and that the way to become veiiels of the higheft 
 honour at laft, is to purge ourfelves from iniquity 
 while on earth, by obeying the truth. For it 
 mult appear evident, from the nature of things, 
 that there will always be an immenfe difference 
 between thofe who (hall be kings and priefts to 
 God, and thofe who ihall be fubdued in the ages 
 to come, fo as to be fubjects, but who lhall not 
 attain to that honour and glory, which they (hall 
 have who fuffer with Chnft here, and (hall be 
 glorified with him hereafter. 
 
 Friend. Since I have converted with you I mull 
 acknowledge that many things have appeared in 
 a different light from what they did before; and 
 if I do not wholly embrace the doctrine of the 
 Reftoration, I muil allow that there is much more 
 to be faid for it than I could have imagined. But 
 I have (till fome difficulties that 1 with to propofe. 
 There is a terrible threatening, which is indeed 
 the laft in the Bible, that I (hould be glad to hear 
 your thoughts upon, which is thus exprefied, 
 (Rev.xxii. 18, 19,) " Fori teftify unto every 
 « man, that heareth the words of the prophecy or 
 « this book ; If any man fhali add unto thete 
 
 " things,
 
 UNIVERSAL RESTORATION. I77 
 
 tc things, God (hall add unto him the plagues that 
 *' are written in this book: And if any man fhall 
 " take away from the words of the book cf this pro- 
 k * phecy, God fhall take away his part out of the 
 " book of life, and out of the holy city, and from 
 " the things which are written in this book:" But 
 I can almoit forefee how you will anfvver this; that 
 though the plagues that are written in this book, 
 fhall be added, yet mercy mall finally rejoice againft 
 judgment ; and though a man's part may be 
 taken out of the book of life, and he, in confe- 
 quence, fuffer the torments of the fecond death : 
 yet, as the time will come, when there Ihall be no 
 more death of any kind, neither forrow, nor cry- 
 ing, nor any more pain; his Reftoration maybe 
 certainly inferred ; and though his part in the 
 heavenly city may be forfeited, fo that he may 
 never become one of thofe who fhall reign there- 
 in, nor yet have a conflant dwelling there ; he 
 may neverthelefs, enter as a worfhipper, andafub- 
 jeft of the great King ; and may drink of the 
 water of life ; feed on the fruits of the tree of life, 
 and be healed by its leaves; and be one of the 
 happy inhabitants of the new earth, which God will 
 create. 
 
 MhiiJIer. Yes, my friend : But though this 
 Scripture may be eafily reconciled to the plan laid 
 down in thefe dialogues; it contains fuch threaten- 
 ings as are very terrible indeed ; and fhould make 
 us exceeding careful not to contradict what God 
 hath here revealed, by adding vain interpreta- 
 tions of our own, contrary to the fenie of the 
 text; nor in any wife to explain away, or weaken, 
 the force of either the threatenings or promifes, 
 fet forth in this wondrous book. The amazing 
 torments which they fhall feel that have thefe 
 plagues added to them, and the dreadful lofs 
 which they fhall iuftain that have their part taken 
 
 A a out
 
 
 I78 . DIALOGUES ON THE 
 
 out of the book of life, and out of the holy city, 
 cannot be even conceived : And it feeing poffible 
 to forfeit this glorious portion entirely, and for 
 ever, made St. Paul warn the Hebrews in fuch a 
 folemn manner as he doth throughout the whole 
 epiftle. — Oh, what affecting advice is the follow- 
 ing! — " Looking diligently, left any man fail of 
 " the grace of God; left any root of bitternefs, 
 fpringing up trouble you, and thereby many be 
 denied : Left there be any fornicator, or pro- 
 " fane perfon, as Efau; who, for one morfel of 
 il meat, fold his birthright. For ye know, how 
 ic that afterward, when he would have inherited 
 ** the bleffing, he was rejected: for he found no 
 *? place of repentance, though he fought it care- 
 " fully, with tears," Heb. xii. 15, 16, 17. 
 
 " Poor Efau repented too late, 
 
 " That once he his birthright defpis'd ; 
 
 " And fold for a morfel of meat, 
 
 •« What could not too highly be priz'd. 
 
 " How great was his anguifn, when told, 
 
 " The bleffing; he fou?ht to obtain 
 ** Was gone, with the birthright he fold; 
 
 " And none could recal it again!"' 
 
 Thus, though Efau, as well as Jacob, was 
 bleffed concerning things to come; (See Heb. xi. 
 20.) yet the birthright, and the particular bleff- 
 ings connected therewith, he loft for ever : And fo 
 is it poiiibfe that we may lofe our parts in the holy 
 city, or no fuch threatenings wouid ever have been 
 made. For it is a maxim with me — That God 
 nev:." warns, where there is no danger to fear; 
 and never encourages us to hope, where there is 
 no poflibiiity of obtaining. 
 
 As the glorious and univerfal deliverance of all 
 men from the bondage of fin, and their obtaining 
 
 an
 
 UNIVERSAL RESTORATION. I 79 
 
 an inheritance in the new earth, was clearly point- 
 ed out by the great year of Jubilee, under the law ; 
 in which every fervant went out free, and every 
 man returned to his pofiemon, and to his family ; 
 (See Lev. xxv. 10.) So, the pofiibility of being 
 cut off from the holy city, for ever, was pointed 
 
 out by that notable exception, ver. 29, 30. 
 
 " And if a man fell a dwelling;-houfe in a walled 
 " city, then he may redeem it within a whole year 
 " after it is fold ; within a full year, may he re- 
 " deem it. And if it be not redeemed within the 
 " fpace of a full year, then the houfe that is in the 
 " walled city (hall be eftablimed for ever to him 
 '* that bought it, throughout his generations : it 
 " (hall not go out in the Jubilee." 
 
 Something fimilar to this may be found in Rev. 
 iii. 1 1. — if Behold, I come quickly ; hold that faft 
 " which thou haft, that no man take thy crown:" 
 And the 5th verfe is alio worthy of confideration 
 — " He that overcometh, the fame mail be cloth- 
 " ed in white raiment; and I will not blot out 
 " his name out of the book of life ; but I will con- 
 " fefs his name before my Father, and before his 
 " angels." — O, what promifes are made to over- 
 comers ! That they (hall eat of the tree of life, which 
 is in the midft of the ParadifeofGoD ; (hall have a 
 crown of life ; Avail not be hurt of the fecond death ; 
 mall eat of the hidden manna; (hall have a white 
 (tone, and a new name, which no man knoweth,fav- 
 ing he that receiveth it; (hall have power over the 
 nations, &c. even as Chrift received of the Father; 
 (hall walk with him in white ; (hall be efteemed 
 worthy to be companions and friends of God ; 
 fhall be clothed in white ; mall have their names 
 enrolled among the followers of the Lamb, as cal- 
 led, chofen, and faithful; fhall be confefied by 
 the Son of God, before his Father, and the holy 
 
 A a 2, angels j
 
 l8o DIALOGUES ON THE 
 
 angels ; (hall be made pillars in the temple of God,, 
 and (hall go no more cut ; (hall have the name of 
 God written upon their foreheads, and the name 
 of the holy city, New Jerufalem, and Chrirt's new, 
 heavenly name ; (hall fit with him upon his throne, 
 even as he overcame, and is fct down with the 
 Father, upon his throne; (hall inherit all things; 
 mall be called the fonsof God: See Rev. ii, 7, 10, 
 11, 17, 26, 27. iii. 4, 5, 12, 21. xvii. 14. xxi. 7. 
 
 The apoftle allures us, that " If (we are) chil- 
 6S dren, then (are we) heirs; heirs of God, and 
 cc joint heirs with Chrift ; if fo be that we fuffer 
 4t with him, that we may be alfo glorified toge- 
 cc ther." And then adds — " For I reckon that 
 6i the fufferings of the prefent time, are not wor- 
 <e thy to be compared with the glory which fhail 
 <c be revealed in us," Rom. viii. 17, 18. " When 
 *' Chrift, who is our life, fnall appear ; then fhall 
 Ci ye (his faints) alfo appear with him in glory," 
 Col. iii. 4. " We know, that when he mail ap- 
 <f pear, we. (hall be like him ; for we (hall fee him 
 t{ as he is," 1 John, iii. 2. But let none of thofe 
 who believe themfelves the heirs of this kingdom, 
 &c. dare to indulge themfelves in fin, under a no- 
 tion that God can never cad them off; as fome do. 
 A Preacher whom I once knew, encouraged 
 this wickedly prefumptuous difpofition fo far, as, 
 openly, to fay: " God cannot damn me : He can 
 " as foon ceafe to be God, as he can call n\e off: 
 s< even though I (hould fin ever fo much. If I 
 * c (hould kili a man, he could not damn me ; nay, 
 * e if I (hould kill all the men in the world, he 
 <e cannot damn me." — This man was rigid in 
 trifles, religioufly fcrupulous in frivolous things, 
 fuch as drefs, isc. yet he made traffick of the hu- 
 man-kind, engaged in war, and performed acts of 
 cruelty and outrage with as little tendernefs as may 
 be imagined! He long bloated himfelf widi the 
 
 notion
 
 UNIVERSAL RESTORATION. I 8 I 
 
 gat-ton of God's peculiar favour — but, near the 
 clofe of his life, the difpleafure of the Al, nighty 
 coming vifibly upon him, this rhapfodift changed 
 his toi e, and exclaimed, that God had forfaken 
 him ! 
 
 1 would advife all men, of that bold, prefuming, 
 felf- confident fpirit, to read and confider well thofe 
 words, in Jer. xxii. 24. " As I live, faith Jeho- 
 * f vak, though Coniab, the fon of Jehoiakhn, king 
 <( of Judah, were the fignet upon my right hand; 
 f e yet would I pluck thee thence." 
 
 Confider, firft, who fpeaks. Jehovah : He not 
 only fpeaks, but he confirms his threatening with 
 an oath ; and, becaufe he could iV. ear by no greater, 
 he fware by himfelf, by his own life; " As 1 live, 
 " faith Jehovah, though Coniah y the fon dljehoia- 
 " kirn, king of Judah;" though he is of the family 
 of David ', with whom I have made an everlafling 
 covenant, ordered in all things, and fure ; and 
 though he is anointed king over my people; I will 
 not fpare him : yea, though he tC were the fignet 
 " upon my right hand; yet would I pluck thee 
 " thence." Signets, upon the hands of ancient 
 Periian monarchs, were thofe feals with which 
 their decrees were fealed and confirmed : fo that 
 no man could reverie them. Now, God declares, 
 that if this man was ever fo dear, and as necefiary, to 
 him, as the fignet on the right hand of a king is to 
 its owner ; that though he was not able to govern 
 hiskingdom without his afliflance; though he had 
 been the deareft and moll ufeful thing; ; he would 
 entirely caft him off, for his tranfgreffions. And 
 how much more fo, if it be conlidered, that no 
 man is necefTary to God ; that man cannot be pro- 
 fitable to him; that neither our wickednefs can 
 hurt him, nor our righteoufnefs benefit him: (See 
 Job, xxii. 2, 3. xxxv. 6, 7, 8. Pfal. xvi. 2, 3.) 
 And that he threatens to punilh the only family 
 
 that
 
 *32 DIALOGUES 02s THE 
 
 that he had known on earth, for all their iniqui- 
 ties; Amos, ill. 2. What have not thofe to fear, 
 who have been placed in high (rations, entrufted 
 with precious treafures, great abilities, opportuni- 
 ties, &c. and have abufed them ! Let fuch 
 
 read, and feriouily confider, St. Luke, xii. 42 — 
 48. St. iMatth. xxiv. 45—51. 2 Pet. ii. 20, 21, 
 22. 
 
 Friend. Thefe confiderations are, on one hand, 
 glorious and fublime, beyond conception ; and, 
 on the other, terrible, beyond defcription. But 
 fome fay, That if they are only admitted into the 
 kingdom of God, and are not caft into the lake of 
 fire, it is the higheft of their ambition ; that they 
 never afpire to be kings and priefts; nor to obtain 
 a crown, throne, fceptre, &c. And others fay, 
 That if they are ever, to all eternity, to be deli- 
 vered from their mifery, that it is a matter of little 
 confequence to them whether they are followers 
 of Chrift here, or not. 
 
 Minijler. Thefe kind of reflections are fre- 
 quently thrown out by the enemies of the Refto- 
 ration, to caft an odium upon the dottrine : But 
 if they w ere to hear a man fay ; " If I am juft fuf- 
 fered to enter into this kingdom, and am not 
 condemned as a rebel, it is all I wifh ; I defire 
 neither the riches, honours, pleafures, conve- 
 niencies, nor even the neceflaries, that many of 
 the inhabitants enjoy: all I afk is to be exempt- 
 ed from the pain and fhame of public punilh- 
 ment :" And another was to add — " I can fee 
 little or no difference between being made heir 
 apparent to the crown, poffemng all the privi- 
 leges, honours, dignities, &c. of a prince of the 
 blood; and being hanged, drawn, and quar- 
 tered, for high treafonj lince even that punifh- 
 " ment, painful and Ihameful as it is, muft come 
 " to an end :" I aik, Would they not efleem 
 
 both 
 
 u 
 
 tc 
 ei 
 a 
 «c 
 
 tt 
 
 a 
 a 
 
 a 
 a
 
 UNIVERSAL RESTORATION. 183 
 
 both thefe men in a ftate of infanity, or worfe; en- 
 tirely devoid of all fenfe and reafon ? Yet, this un- 
 realonable language, is not worthy to be named in 
 the fame day with that which you mentioned. 
 The difference is fo great, I cannot find language 
 to exprefs it. I therefore confider all fuch per- 
 fons as madmen, with whom it is not worth while 
 to reafon ; who underftand not what they fay, nor 
 whereof they affirm. 
 
 Friend. So they appear to me. But the fyftem 
 you have laid down, appears equally calculated to 
 check prefumption and defpair, and to cure all 
 fuch fpiritual madnefs ; provided that they wilL 
 attend to it. — But, what will you fay to the doc- 
 trine of annihilation? that may not be liable to the 
 fame objections as cndlejs damnation', and fo the 
 wicked may be punifhed with everlafting definition, 
 and deftroyed, foul and body, in hell; and yet, at 
 laft, all beings that are in exiftence may be made 
 happy. The Scripture teems, in many places, to 
 favour this idea; and the works of nature feem to 
 confirm it. For inftance; many fruits and animals 
 perilh, before they arrive at perfection; and why 
 -may it not be fo with the fouls and bodies of men ? 
 they are no where laid to be raifed to incorruption, 
 or immortality; but to be deftroyed, to be ca;t 
 into the lake of fire, to be burnt up, root and 
 branch; to be confumed, devoured, burnt up as 
 chaff, thorns, &c. I need not mention particular 
 texts; becaufe the general part of the threaten- 
 ings in the Scriptures run in that ftile. And I 
 have fometimes of late reafoned with myfelf, that 
 the fecond death muft end either in the reftora- 
 tion or annihilation of thole who were call therein ; 
 for there feemed fomething in cndlejs mifiry, that 
 furpafled my belief, at times. But 1 could not 
 fatisfy myfelf, whether the wicked would be finally 
 reftored to forne degree of happinefs, or totally 
 
 deftroved ;
 
 184 DIALOGUES ON THE 
 
 de'ftroyed j and was apt to think the latter, as it 
 feemed a ftrange figure of fpeech to call definition, 
 Restoration. — Pray, have you ever thought upon 
 this matter ? 
 
 Minifter. There are but three pofiible things 
 that can befal thofe who are caft into the fecond 
 death ; either endlefs miferyi total annihilation, or 
 Rejiorat'wn : a fourth cannot be thought upon ; 
 and but one of thefe can he true. Now, where 
 there are only three poiTibilitics, of which only 
 one can be true, and one mujt be true ; there are 
 thefe two ways of difcovering the truth : Firft, if 
 two of the proportions are proved to be abfurd, 
 the third mufl fland : zdly, if one be proved true, 
 the others mud fall to the ground of confe- 
 quence. I have taken the fecond method; and 
 having (hewed that the doctrine of the Reftoration 
 is not abfurd, and therefore that it is. true ; conse- 
 quently, the others are falfe. — But, befides this 
 way of arguing, there are three circumftances 
 which prove to my fatisfaction, that annihilation is 
 not a truth. 
 
 i 4 That at the very time that the wicked are 
 deftroyed, they are laid to be tormented with fire 
 and brimftone; and that they have no reft, day nor 
 night ; and the continuance of this is for no fhort 
 time, (as would probably be the cafe, if the in- 
 tention of God was only to deftroy them out of 
 being) but for the age of ages. Rev. xiv. 10. 11. 
 
 2. They are put to fliame, and perifh, that they 
 may know the Lord; as I have noticed before : 
 Sec Pfal. xxxiv. 16, 17. lxxxiii. 16, 17, 18. — — 
 and the obfervations I have made upon thefe paf 
 iag-es in the dialogues. 
 
 3. But that on which I dare venture the whole 
 caufe, is, that God hath abfolutely promifed to 
 reftore and bring again thofe whom he hath ut- 
 terly deftroyed. 
 
 Friend.
 
 UNIVERSAL RESTORATION. ftj^ 
 
 Friend. Can you prove that ? For if you can, it 
 will fettle the whole controverfy. 
 
 Minifter. I truft I can, in many inftances : But 
 I will fix upon one that is full to the purpofe, and 
 unexceptionable; and that is, the cafe of Sodom, 
 'and her daughters, Gomorrah, Admah, and Zeboim; 
 who; " giving themfelves over to fornication, and 
 " going after ftrangeflefh, are fet forth for an ex- 
 " ample, furFering the vengeance of eternal fire/' 
 Jude, 7. 
 
 As they are fet forth for an example in their pu- 
 nilhment, fo alfo in their reftoration : For we may 
 certainly argue, that if any of the human race 
 mall be annihilated, the inhabitants of Sodom, Go- 
 morrah, &c. will be; as they were condemned 
 with an overthrow; and made an example to thofe 
 who mould after live ungodly, 2 Pet. ii. 6. But 
 thefe wicked nations fhall have their captivity re- 
 turned; mall return to their former eftate; and 
 in all be received by Jerufalem, as daughters, in the 
 everlafting covenant : Jerufalem and her daugh- 
 ters, more wicked themfelves, than Sodom and her 
 daughters, fhall be reftoredat the lame time; fhall 
 remember their ways, and be afhamed ; (hall ne- 
 ver open mouth any more to glory over the mean- 
 eft of mankind; when the great Jehovah fhall 
 be pacified towards Jerufalem, for all that (he has 
 done, and towards Sodom and Samaria, for all that 
 they have done alfo, inafmuch as they fhall return 
 from their long captivity, and be given to Jerufa- 
 lem for daughters: See Ezek. xvi. 53, $$, 6r, 63. 
 
 Now, by Sodom and her daughters being re- 
 turned from their long and dreadful captivity, we 
 muft underltand one of three things : either, firft, 
 the return of their defcendants ; or, (econdjy, the 
 reftoration of the land whereon the cries flood ; 
 or, laftly, the reftoration of thofe veryperfons who 
 were deftroyed. 
 
 Bb It
 
 1 86 DIALOGUES ON THE 
 
 It cannot be the firft; for there are none of their 
 defcendants remaining; on earth : all were deilroyed 
 bv fire and brimftone : none of the inhabitants 
 efcaped, Lot and his daughters excepted: who 
 were only foj ourners, and were defcendants of Te- 
 rah, and relations to Abraham. 
 
 As it cannot be the firft, let us try the fecond. 
 A very ingenious gentleman fuppofes, that in the 
 time of the Millenium, the Dead Sea (hall be 
 turned into land, and ihall again become a beau- 
 tiki!, well-watered plain, and be given to the poi- 
 terity of Abraham, Ifaac, and Jacob: For he argues, 
 and feemingly very juilly, that as God promifed 
 Abraham all the land which he could fee from the 
 place where he then flood; (See Gen. xiii. 14, 15, 
 16, 1 7.) and as the plain of Sodom was in fight, it was 
 included in the grant: and, though the Dead Sea 
 now occupies the place where thofe cities flood ; 
 yet God's promife cannor fail: and, therefore, in 
 the Millenium, the Dead Sea (hall be fwaliowed 
 up, and the place (hall become a fruitful plain. 
 But whoever will read Ezek. xlvii. 8, 9, 10, 11. 
 may plainly fee, that the waters that ihall iflue out 
 from under the threfnold of the holy houfe, (hall 
 be brought into the Dead Sea; and ihall fo heal 
 thofe deadly waters, that they ihall become fruit- 
 ful, and bring forth fifth in great abundance; ex- 
 ceeding many, like the great fea, which is now 
 called the Mediterranean ; which filh mail be more 
 uieful lor food, to the innumerable inhabitants 
 that (hall then be in that happy country, than 
 all the vegetables that would grow there, even 
 though the whole place was turned into a fruitful 
 garden. 
 
 Frkn L But> are you certain, that by the fea, is 
 meant the Dead Sea, or Lake of Sodom f 
 
 Minifter. 1 es. 1. Becaufe all the other waters in: 
 thofe parts, produce great plenty of excllent fifh; 
 
 and
 
 UNIVERSAL RESTORATION. 1S7 
 
 and, therefore, need riot healing. 2. Becaufe 
 fi fliers fliall (land upon the banks of the fea, from 
 En-gedi even unto En-eglaim, plates that are well 
 known to be contiguous to the Dead Sea; one of 
 which is nearly at the north-eaft corner, the other 
 at the weft end of the lame. ?. The marines, 
 and the miry places thereof, fliali not be healed ; 
 but (hall be given to fait, as fpecimens of what 
 the whole is at this time; which barren and deadly 
 fpots lhall remain, as Handing evidences of the 
 truth of Scripture, and the exact fulfilment of 
 prophecy. 
 
 Thus, as Svdom cannot be reftored in her pofte- 
 ■rity, there being none remaining on earth ; neither 
 fliall the Dead Sea be turned into land, in the 
 Millenium; it follows, as the only remaining 
 fenfe of the return of Sodom's captivity, that thofe 
 very inhabitants, who were deftroyed by fire and 
 brimftone from heaven, fliall be reftored to a 
 ftate of felicity: And thus, both the doctrine of 
 annihilation and endiefs damnation, fall to the ground 
 at once. 
 
 Friend. But as it is the fecpnd death, after the 
 day of judgment, that is to deftroy the bodies 
 and fouls of the wicked in hell ; perhaps, the in- 
 habitants of Sodom, Samaria* and Jerufalem, may 
 be reftored before that period: and may not be 
 caft into the lake of fire. 
 
 Minifter. It is evident by our Saviours words, 
 (for we muft not contradict any part of the Scrip- 
 tures) that this will not be the cafe: for he faith, 
 That it fliall be more tolerable for the land {that 
 is y the inhabitants) of Sodom, in the day of judg- 
 ment, than for the cities where his gofpel was 
 preached, and his miracles wrought, and yet the 
 inhabitants remained impenitent : See St. Matth. 
 xi. 24. x. 15. St. Mark, vi. 11. St. Luke, x. 12. 
 From all which pafiages it is evident, that the in- 
 
 B b 2 habitants
 
 I 88 DIALOGUES OK THE 
 
 habitants of Sodom will be condemned in the day 
 of judgment, and punilned in the lake of fire: 
 and though their mifery will not be fo great as 
 that of the inhabitants of the cities where our 
 Saviour preached, and performed his mighty 
 works ; yet they will be miferable in that day : 
 and, confequendy, the return of their captivity 
 is not be expe&ed, till after the creation of ihe 
 new earth. Therefore, it is plain, that the lake of 
 fire is not defigned to annihilate thofe who are call 
 therein; fince all that are not found written in the 
 book of life, at the day of judgment, will be call: 
 into the lake of lire. They whole names are in 
 the book of life, will be happy. The inhabitants 
 of Sodom will be miferable, infome degree; there- 
 fore, will not be found wniten in the hook of life; 
 confequently, will be caft into the lake of fire. 
 They will be reftored; their captivity Ihall be re- 
 turned: therefore the lake of fire (hall not an- 
 nihilate them. They are fet forth for an example 
 in their punilbment; and confequently, in their 
 Reftoration. — I need not purfue this argument 
 farther: It appears evident to me ; and, till it be 
 fairly anfwered, I (hall add nothing more. 
 
 Friend I lately read a fermon written by one 
 
 Mr. B in which the writer brings many ilrong 
 
 reafans for the eternity of Hell torments, moll: of 
 which have already been mentioned and anfwered 
 in thefe Dialogues; but he makes ufe of one which 
 has not yet been brought under our consideration, 
 which i?, That the damned are under the neceliity 
 of constantly committing freih fm, and therefore 
 as they will always continue to fin againft God, fo 
 of necefiity their puniinment can never ceafe. 
 Have you ever thought of this ? 
 
 Minijler. Yes, I have frequently heard it men- 
 tioned; but as it appears totally void of all foun- 
 dation in the Scripture, it hardly deferves any no- 
 
 ft ft*
 
 LTNIVERSAL RESTORATION. I 89 
 
 tice. The objections that I feel myfelf concerned 
 to treat with ferioufnefs and refpect, and candidly 
 to anfwer, are thofe which appear to be drawn 
 from the book of divine Revelation ; but if I muffc 
 attend to all thofe which the ingenuity of men 
 might raife againft the doctrine of the Reftora- 
 tion, I Qiould not only have a very hard taik, but 
 mould never know when I had done, and befides 
 the difcourle would dwindle into trifling and con- 
 jectures, very unfuitable to the nature and import- 
 ance of fuch an awful ferious fubject. I muft ob- 
 ferve, that this objection is nothing but a rafh un- 
 grounded afiertion, or bold conjecture, without the 
 lead foundation either in Scripture or reafon, and if 
 I was to aftert jult the contrary, I cannot fee why 
 my aflert ion would not be a fufncient anfwer. Ne- 
 vertheless, left it Qiould bethought that any objec- 
 tion can be railed, that cannot be fairly anfwered, 
 and that I knowing the ftrength of this, would 
 willingly evade it, I will fay a few words upon it. 
 The Scriptures univerfally hold forth the idea, that 
 men will be judged, condemned, and punifhed ac- 
 cording; to the deeds done in the body. God 
 
 5*1" 
 
 " will render to every man according to his 
 (i deeds," Rom. ii. 6. " For we muft all appear 
 " before the judgment feat of Chrift, that every 
 " one may receive the things done in his body, 
 f* according to that he hath done, whether it be 
 " good or bad," 2 Cor. v. 10. 
 
 " And that fervant which knew his Lord's will, 
 and prepared not himfelf, neither did accord- 
 ing to his will, (hall be beaten with many 
 ftripes ; but he that knew not, and did commit 
 things worthy of ftripes, lhall be beaten with 
 ic few ftripes,'' St. Luke, xii. 47, 48. Thefe, and 
 all the paflages that fpeak of future punilhmenr, 
 conftantly hold it forth as a juft retribution for the 
 evil deeds done in this life j but never intimate 
 
 any 
 
 a 
 
 a 
 a
 
 1 9 G DIALOGUES ON THE 
 
 any thing of what this objection holds forth, of 
 punifhment being continued ad infinitum for crimes 
 committed hereafter. Befides, it is plain that pu- 
 nishments or corrections are intended to flop men 
 from finning, and under the divine agency to take 
 away their fins.- " By this therefore (ball the ini- 
 " q uit y of Jacob be purged; and this is all the 
 " fruit to take away his fin," Ifai. xxvii. < . This 
 js univerfally allowed to be the defign of troubles 
 and farrows' in the prefent life, and why not in 
 the next Mate alfo? the Scripture fays nothing to 
 forbid this idea, but much to encourage it ; parti- 
 cularly that awful paffage where the prophet fays, 
 " And it was revealed in mine ears by Jehovah 
 " of Hods, Surely this iniquity mall not be purged 
 Ci from you, till ye die, faith the Lord God of 
 " hofts," Ifai. xxii, 14. If then iniquity (hall be 
 purged away after death, it is certain that men 
 fhall not always continue to fin in a future date, 
 for they mull ceafe to commit iniquity, before it 
 can be purged away. And though their punifh- 
 ments may at firft caufe them to rage, (as we fee 
 is frequently the cafe in this world) yet Ihali they 
 continue until the moll ftubborn [hall be entirely 
 fubdued and humbled. 
 
 Friend. There is another argument of this fame 
 kind, viz. that is not founded upon any particular 
 text of Scripture, which is dire&ly contrary to the 
 one you have been anfwering, which I have for- 
 merly thought unanfwerable in favour of the doc- 
 trine of endlefs punifhment, which is the infinity of 
 fin, being againft an infinite object, containinginfi- 
 nite hatefulnefs, and juftly therefore deferving infi- 
 nite punifhment. Sin is a crime of infinite mag- 
 nitude, becaufe God is a Being of infinite majefly 
 and perfection. Every crime juftly demerits pu- 
 nifhment proportioned to its malignity ! and con- 
 fequently every offence againft God demerits infi. 
 
 nite
 
 UNIVERSAL RESTORATION. I9I 
 
 nite punifhment. No mere creature can ever Cof- 
 fer an infinity of punifhment in any limited dura- 
 tion. It follows therefore, that a finner deferves 
 to be eternally punifhed. Farther, every man is 
 under infinite obligations to devote himfelf wholly 
 to the fervice of God, his infinitely glorious Cre- 
 ator, Preferver, and Benefactor. To violate an 
 infinite obligation, is to commit a crime of infinite 
 malignity. A crime of infinite malignity, de- 
 ferves infinite punifhment. Can it ever be proved 
 then that everlafting, or endlefs punifhment is not 
 the proper defert of a life of fin? I have often faid, 
 That this argument trite and ccmmonas it is, never 
 was, nor ever would be fairly anfwered; neverthe- 
 lefs, I am willing to hear what you have to fay 
 upon it. 
 
 Minifier. As this argument is often urged, as of 
 the greateft weight, and as you have dated it in its 
 greateft poffible force, I (hall endeavour to anfwer 
 it fairly, and particularly. 
 
 If fin is infinite, then we muft afcribe to it one 
 of the perfections of the Deity, which ftrikes me 
 as fomething abfurd, if not fomething worfe : /;/, 
 a privation, an a El of a worm, infinite? Act-ions muft, 
 in my opinion take their denomination from the 
 actors, and not from the objects. Infinite actions, 
 or actions of infinite magnitude require infinite 
 power to perform them. If fin is of infinite mag- 
 nitude, goodnefs is more fo, as deriving a power 
 from God to the performance of it. But if you 
 grant that David fpoke in the name of the Medi- 
 ator in Pfalm xvi. you may be at once furnifhed 
 with a proof, that even goodnefs, in the higheft 
 ftate in which it ever was exhibited in the world, 
 was notconfidered as of infinite magnitude by the 
 great performer. " Thou haft faid unto Jehovah, 
 " Thou art my Lord : my goodnefs extendeth 
 " not to thee. But to the flints that are in the 
 " earth, and to the excellent, in whom is all my 
 
 " delight."
 
 I92 DIALOGUES ON THE 
 
 «< 
 
 delight," Ver. 2,3. If acts of goodnefs were 
 of infinite magnitude they muft extend to God, 
 but the fpcaker, in thefe words, be he who he may, 
 David, or Chrift, was careful to let us know that 
 he did not conceive his acts of goodnefs infinite; 
 And if acts of goodnefs are not infinite, it would be 
 highly abfurd to call evil actions infinite, which 
 proceed wholly from the creature. 
 
 I grant indeed that there is a paffage of Scrip- 
 ture which mentions the word infinite as belonging 
 lo fin and iniquity, but then it is mentioned in 
 fuch a connection as fnews it to be ufed as Jofe- 
 phus frequently mentions it, for a very great mul- 
 titude. And thus it is ufed by many good au- 
 thors, who certainly do not mean to ufeit in the 
 firft and proper fenfe of the word. The Sacred 
 Writer, in the paffage alluded to, takes particular 
 care to guard us againft any fuch idea, as though 
 fin was of infinite magnitude, or even virtuous and 
 righteous actions, which approach far nearer to in- 
 finity, as having their fource from the fountain of 
 infinite goodnefs. For Eliphaz fays, " Can a man 
 " be profitable unto God, as he that is wife may 
 il be profitable unto himfelf ? Is it any pleafure 
 " to the Almighty, that thou art righteous ? or is 
 <f it gain to him that thou makeft thy ways per- 
 " feet ? Will he reprove thee for fear of thee? 
 <c Will he enter with thee into Judgment ? Is not 
 " thy wickednefs great ? and thine iniquities in- 
 " finite ?" Job. xxii. 2 — 5. And language very 
 fimilar to the above is ufed by Eiihu, " M thou 
 ee finneft, what doeft thou againft him ? or if thy 
 " tranfgreffions be multiplied, what doeft thou 
 "unto him? If thou be righteous, what "iveft 
 " thou him ? or what receiveth he of thine hand ? 
 ic Thy wickednefs may hurt a man as thou art, and 
 " thy righteoufnefs may profit the fon of man," 
 Job. xxxv. 6, 7, 8. 
 
 Thefe
 
 UNIVERSAL RESTORATION. I93 
 
 Thefe expreflions, if they teach any thing, I 
 fhould think expreflly declare, that no actions of 
 men can by any means be of infinite magnitude, in 
 the fenfe in which we commonly underftand that 
 word ; though their numbers and magnitudes may 
 be fo great as to be {tiled infinite, as the word is 
 fo'metimes ufed. 
 
 You affert, in confequence of your ideas of in- 
 finite fin, that every offence againft God demerits 
 infinite punilhment. If the cafe be fo, does it 
 not tend entirely to take away the diftinction 
 which God hath made between fins of infirmity 
 and fins of malice, fins of ignorance and fins of 
 wilfulncfs, lefler and greater fins ? All fins are 
 offences againft God, and if every offence againfl 
 God is of infinite magnitude, how can any be 
 greater ? and thus the distinctions are entirely de- 
 stroyed, and, all fins will be efteemed equal, con- 
 trary to the whole tenor of the Scriptures. 
 
 If every offence againft God demerits infinite 
 punifhment, then it will follow, that God cannot 
 render to any according to their ways, nor punifli 
 them as their, iniquities deferve, unlefs they are 
 doomed to endlejs mifery ; what then will become 
 of all thofe threatenings where God threatens to 
 punifh people for all their iniquities, and yet to 
 fhew favour to them afterwards? This is impofli- 
 ble upon your plan, for none can ever receive all 
 the punifhment due to their fins during number- 
 leis ages. Yet if the word of God be true, he 
 can deal with tranfgreffors as they have done, and 
 yet be gracious to them afterwards. " For thus 
 u faith Adonai Jehovah, I will even deal with 
 6£ thee as thou haft done, which haft defpifed the 
 ' oath in breaking the covenant. Neverthelefs, I 
 will remember my covenant with thee in the 
 days of thy youth, and I will eftablilh. unto 
 tf thee an everlafting covenant. — That thou mayeft 
 " remember and be confounded, and never open 
 
 C c " thy 

 
 194 DIALOGUES ON THE 
 
 *f thy mouth any more becaufe of thy fhame, 
 " when I am pacified towards thee for all that 
 " thou haft done, faith Adonai Jehovah/' 
 Ezek. xvi. 59, 60, 6$. 
 
 Here is an inftance to the purpofe, of thofe 
 whofe fins were of the deepeft die, and to whom 
 God threatens to deal as they had done, and to 
 punifli them for all their numerous and aggra- 
 vated tranfgreflions, and yet to remember mercy 
 for them afterwards, and to be pacified towards 
 them for all that they had done. All which things 
 would be abfolutely impoffible, according to 
 your ideas. In many other parts of Scripture 
 God promifes to render to tranfgreffors according 
 to their works and ways, and yet to be afterwards 
 gracious unto them. And in one place, at leaft, 
 where God is declaring the great mercies which 
 he will manifeft unto the children of Ifrael, in 
 returning them to their own land, and caufing 
 them to dwell fafely therein, he fays, " And firft, 
 " I will recompense their iniquity, and their fin 
 " double: becaufe they have defiled my land, they 
 " have filled mine ineritance with the carcafes of 
 " their deteftable and abominable things," Jer. 
 xvi. 18. What do you think of this ? If every 
 offence is of infinite magnitude, and deferves in- 
 finite punifhment, which can never be fully ex- 
 ecuted, then how can God puniih a people for all 
 their iniquities, and do to the greatefl finners as 
 they have done, yea, and recompence their ini- 
 quity, and their fin double firft, and then be gra- 
 cious to them, and love them, and be pacified to- 
 wards them afterwards? And the prophet Jfaiah 
 fays, " Comfort ye, comfort ye, my people, faith 
 " your God. Speak ye comfortably to Jerufalem, 
 " and cry unto her, that her warfare is accom- 
 " plifhed, that her iniquity is pardoned ; for (he 
 " hath received of the Lord's hand double for 
 
 " ALL
 
 UNIVERSAL RESTORATION. IQ.5 
 
 Ct all her sins," Ifai. xl, i, 2. Here a fact 
 is faid to be accomplifhed, which upon your 
 fcheme can never be done to all eternity ; for if 
 every offence againft God is of infinite magni- 
 tude, and deferves infinite punifhment, none can 
 ever have received Jingle for one of their Jins, far 
 
 lefs DOUBLE for ALL. 
 
 And therefore nothing can pombly be more 
 evidently contrary to Scripture than your trite and 
 common argument, that as, every fin is of infi- 
 nite magnitude, fo it juftly demerits infinite pu- 
 nifhment, which as no mere creature can bear, 
 muft neceffarily fubject all who are recompenfed 
 according to their own doings to endlefs mifery. 
 
 Befides, If I was to grant you, contrary to 
 Scripture, reafon, and common fenfe, that every 
 offence is of infinite magnitude, and naturally de- 
 ferves infinite punifhment : How would you prove 
 from that the certainty of endlefs mifery f Do you 
 make nothing of the reconciliation which our 
 Lord Jefus has made for alljinners, and for all Jins ? 
 
 Let me afk you ferioufly, Did not Chrift make 
 a full and complete offering and propitiation for 
 the fins of the whole world? Is it not certain 
 that his merits were far greater than the demerits 
 of all mankind ? Is he not the Lamb of God, who 
 taketh away the fin of the world ? If Chrift died for 
 all men, without exception, as you grant, and re- 
 moved all their iniquities, and borethem away, and 
 reconciled all to God by his death while they were 
 enemies : much more as he has paid fo great a price 
 for their ranfom, he will recover them out of 
 their loft eftate, and five them by his life. 
 *' Where fin abounded, grace did (or fhall) much 
 " more abound. That as fin hath reismed unto 
 " death, even fo might grace reign through 
 *' righteoufnefs unto eternal life, by Jefus Chrift 
 " our Lord," Rom. v. 20. 21. 
 
 I conclude, that let fin be ever fo great, the 
 
 C c 2 graec
 
 I9.6 DIALOGUES ON THE 
 
 grace of God is greater: and if you will have It 
 that fin is of infinite magnitude, I hope you will 
 not deny the propitiation of Jefus Chrift, which 
 he made for all fins, the fame character. There- 
 fore if you magnify fin, and infill upon the great- 
 nefs of its demerit, I will endeavour to magnify 
 the all powerful Redeemer above it, and fpeak of 
 his power to redeem all the human race, for whom 
 he filed his blood. And then you will gain no- 
 thing in favour of the doctrine of endlefs damna- 
 tion, " by ail your arguments founded upon the 
 infinity of fin : Chrift being far more infinite to 
 fave, than fin can be to deftroy : and as he has un- 
 dertaken to redeem and bring back thofe who 
 were loft, there is no danger of his failing to per- 
 form it. 
 
 Friend. I muft confefs that what you have find 
 on this head entirely convinces me, that we can- 
 not found the eternity of puniihment, upon the 
 infinity of fin ; and you have given me more fatif- 
 faction upon many points in thefe converfations 
 than I ever expected to receive. I am indeed at 
 length aimoft perfuaded to receive your fenti- 
 ments, though I once thought that it was impofii- 
 ble to anfwer all my objections, yet you have 
 gone far towards it. Nay, I cannot at prefent re- 
 collect any thing material, but what you have 
 anfwered. I would not however be too hafty in 
 adopting this fyftem, but after your own example 
 confider it well. But there is cerrainly fomething 
 more grand, beautiful, and harmonious in this 
 view than can be found in any other fcheme ; for 
 both the other fyftems end in darknefs and black 
 night, one in endlefs damnation, and the other in 
 gloomy annihilation. But on your plan, light rifes 
 out of obfcurity, and a glorious day fucceeds the 
 darkeft ficenes. This view of things fets the Book 
 of divine Revelation in the moft pleafing light, 
 
 and
 
 UNIVERSAL RESTORATION. I97 
 
 and appears, for aught any thing that I can fee, 
 confident with the Divine perfections. But why, 
 fince you believe the univerfal Restoration, do you 
 not mention it more freely and full}', in your pub- 
 lic difcourfes ? 
 
 Minijier. On the other hand, fome afk me, Why 
 do you ever mention it at all in your icrmons; 
 fmce it is not efTential to falvation to believe it? 
 To them I give thefe aniwers. 
 
 1. St. Paul~ declared to Timothy, that this uni- 
 verfal Gofpel of God's being the Saviour, or Re- 
 storer, of all men, but efpecially of thofe that be- 
 lieve, was a faithful faying, and worthy of ail ac- 
 ceptation ; and that they laboured and fufiered 
 reproach, bccaufe they fruited in God, as the uni- 
 verfal Saviour. But he was fo far from being 
 aihamed of this belief, that he laid to Timothy, 
 cs Thefe things command and teach," i Tim. iv. 
 o, 10, 11. And fo am I determined to do, at 
 proper opportunies ; notwithstanding the reproach 
 and contempt awaiting me for fo doing. 
 
 2. Though it is frequently faid to be a matter 
 of little or no confequence, if true ; yet, if it be 
 any part of the record God hath given of his Son, 
 (as I think I have proved) we are in danger of 
 making him a liar, if we believe it not ; See i 
 John, v. 9, 10, 11. 
 
 3. Though you may be Christians, and not be- 
 lieve it ; yet I cannot ; though once I could alfo : 
 But now the evidences of its truth appear fo plain 
 to my mind, that it would be criminal in me not 
 to believe it : and fmce I do believe it, would it 
 not be highly dilhoneft in me to deny it ? I have 
 never done fo yet, when aiked; and God forbid, 
 that I mould be aihamed to publifh, what he has 
 commanded to be made known. 
 
 4. Ihave commonly acted merely on thedefenfive 
 and I never mould, that I know of, have preached 
 
 it
 
 I9S DIALOGUES ON THE 
 
 it in public, or but rarely, far lefs have written upon 
 the fubject, had it not been reprefented as a dan- 
 gerous and deftructive herefy; and people been 
 cautioned againft hearing me, on that account. 
 
 5. I have been frequently defired to preach upon 
 the fubject, expreffly; and could not well refufe, 
 without betraying a cor/ardly difpofition. 
 
 6. 1 aik, Who is the beft man ; he who preaches 
 the truth contrary to his judgment, for intereft, or 
 to gain applaufe; or he that fairly fpeaks as he 
 thinks, without difguife ; although he knows that 
 it will difpleafe his beft friends on earth ; even 
 upon the fuppofition that he errs, in many points? 
 If there be an heretic in the world, it is the man, 
 who, for the love of money or applaufe, or through 
 the fear of man, preaches that to others which he 
 himfelf doth not believe. " He that is fuch, is 
 " fubverted, and finneth; being condemned of 
 " himfelf," Tit. iii. 11. 
 
 7. If we are to hold forth nothing to mankind, 
 but what all are agreed in, we muft difcourfe upon 
 very few fubject s : for I do not recoiled fo much 
 as one, but what people either difagree about the 
 thing itfelf, or the manner of explaining and hold- 
 ing it : No ! not even the being and perfections of 
 God ; nor any point of doctrinal, experimental, or 
 even practical religion. 
 
 8. We are to endeavour to teach mankind what 
 they know not, as well as to confirm them in what 
 they are already taught ; mould keep back nothing 
 that may be profitable to them ; mould give meat 
 to ftrong men, as well as milk to babes ; and mould 
 not mun to declare the whole counfel of God. We 
 ought to juftify the ways of God to men, to {hew 
 the neceffity and harmony of Divine Revelation, 
 and take pains to convert infidels ; all which things 
 are more promoted by this view than any other. 
 
 As
 
 UNIVERSAL RESTORATION. IQO. 
 
 As to your queftion, why I do not dwell more 
 upon it? I aniwer: 
 
 i. There are a thoufand other fubjects in the 
 Bible, befides this ; and all deferve confideration, 
 according to their weight and importance. 
 
 2. I have an utter averfion to going always in the 
 fame round of matter or manner; and, therefore I 
 frequently vary in both. 
 
 3 . There are many other fubjefts of more 
 prefent importance than the belief of this; fuch as, 
 repentance, faith, hope, love, obedience, &c. and 
 therefore ought to be more frequently infilled on, 
 in proportion to their prefent life. 
 
 4. There are many fcenes of providence ana 
 grace to take place in the univerfe. before the ge- 
 neral Reftoration ; fuch as the Millenium, the call- 
 ing of the Jews, the univerfal fpread of the gof- 
 pel through the earth, &c. Thefe things are much 
 nearer, and therefore the Scripture fpeaks more 
 of them; and what God mod fpeaks of, in his 
 word, we mould difcourfe of moft to the people. 
 
 5. This doctrine, though it may have its ufe in 
 converting men : and certainlv enables thofe who 
 believe it, to fet forth the terrors of the Lord, and 
 his mercies, in a more (Inking manner than other- 
 wife they could ; yet it is chiefly ufeful in com- 
 forting the people of God, and, in part, relieving 
 them from that bitter anguilh which their tender 
 minds feel, from the confideradon of the van: num- 
 bers that penih; and, therefore, may not be lb 
 proper for a popular audience as many other fub- 
 jecls. 
 
 6. The plan of this grand Reftoration is fo 
 vaft, includes fo many different and (eemingly 
 contradictory difpenfations, that it cannot be 
 fairly dated, and fully defended, in one fermon, 
 and efpecially the objections anfwered ; and many 
 perfons are not capable of taking in aod digeit- 
 
 ing
 
 20O DIALOGUES ON THE 
 
 ing at once, fo many fubjects as are necefTary to 
 the_ under (landing of this matter, and have not 
 patience to attend to a long feries of demonftra- 
 tions, arguments, and proofs ; and, therefore, this 
 doctrine mould not be introduced by any man, in 
 any place, unltfs he has opportunity to give it a 
 fair invefligation ; and, therefore, I never mention 
 it at all, at my firft preaching in anyplace; nor 
 unlefs I have fufricient opportunities to difcufs it. 
 
 7. Chrift fays to his difciples — " I have yet ma- 
 " ny things to fay unto you ; but ye cannot bear 
 " them now," St. John, xvi. 12. And St. Paul 
 fays — " And I, brethren, could not fpeak unto 
 " you as unto fpiritual, but as unto carnal; even 
 " as unto babes in Chrift: I have fed you with 
 " milk, and not with meat; for hitherto ye were 
 " not able to bear it; neither yet now are ye able," 
 1 Cor. iii. 1,2. " Strong meat belongeth to them 
 " that are of full age; even thofe who, by reafon 
 " of ufe, have their fenfes exercifed, to difcern 
 " both good and evil," Heb. v. T4. Therefore, as 
 the Saviour and his apoftles adapted their fub- 
 jects and difcourfes to the circumftances of their 
 hearers, and treated them in a gentle manner; fo 
 mould we. Prudence, patience, and care, mould 
 always be ufed in difcourling on a doctrine fo deep 
 and awful as this; and, efpecially, as it hath been 
 fo little known of late ages. 
 
 S. I would wiih to eftablifh well the firft prin- 
 ciples of Chriftianity, before I meddle with any 
 thing elfe : and as to the doctrine of the Reftora- 
 tion, I would rather that it mould feem to be na- 
 turally inferred from truths already known, than 
 delivered as an independent fyftem : I, therefore, 
 feldom or ever make it a leading point in my dif- 
 courfes; but fometimes lead to it, as a natural 
 confequence of what has been faid. After all, I 
 would chule that men ihould difcover it them- 
 
 felves,
 
 UNIVERSAL RESTORATION. 201 
 
 lelves, by carefully reading the Scriptures, with- 
 out prejudice, believing them to be ftrictly true ; 
 by living in love towards God and man ; by 
 walking in humility, often reflecting on their for- 
 mer eftate ; and conilantly viewing the fufriciency 
 6f Chrijl, and the bound! efs love of their greac 
 Creator: rather than to learn it of any man, far 
 lefs fhill, of fuch an unworthy worm as I am. 
 
 9. As far as I know my own heart, truth, in love, 
 is my conitant aim. I am unconnected with any 
 party; and am not fo prejudiced in favour of any 
 thing that 1 hold, but that I would willingly be 
 convinced in any thing, by proper evidence; and 
 when fo convinced, I am ready to retrace pub- 
 licly; As, therefore, I do not feel myfelf peiibn- 
 ally interefted to fupport the fyitem, right or 
 wrong ; I have, therefore, dwelt much lefs upon it, 
 than moil preachers do upon their particular fen- 
 timents. 
 
 10. When I firft embraced thefe views, I was 
 obliged to give fome account of my reaions; and 
 I chole rather to do it by writing than preach- 
 ing : Accordingly, I pubiiihed my fentiments, and 
 aniwers to many objections ; which publications 
 being in the hands of thofe to whom I preached, 
 made it lefs neceflary for me to difcourfe upon 
 thofe matters in public, or even in private, as I 
 could refer to what I had written : and with the 
 fame view, I am inclined to publifh thefe familiar 
 difcourfes, which we have had together; after 
 which it will be lefs neceflary than ever for me 
 to preach the Refloration publicly; yet, 1 will 
 not wholly avoid it, at convenient times, and in 
 proper circumftances. 
 
 1 1. Laftly, as I know fo much of the nature of 
 man, as to be feniible that he turns, with difguft 
 and loathing, from what is perpetually crammed 
 down his throat; but relilhes that which he falls 
 
 C c vjpon,
 
 202 DIALOGUES 9N THE 
 
 upon, as it were accidentally, and comes into by 
 little and little: I have always made it a rule ne- 
 ver to introduce it, in public or private, unlefs 
 where it was earnestly defired, nor ever to continue 
 it long together ; and, above all, never to queflion 
 people upon the fubjecr, after difcourfing upon it : 
 afkingthem, faying, Do you believe it? &c. Nor 
 would I ever with to prefs them with the argu- 
 ments at once, and oblige them immediately to 
 yield ; as this kind of conduct, fo far from an- 
 iwering any good purpofes, commonly fets them 
 againft what is thus intruded upon them. It is the 
 bell: way to give time and leifure to perfons, 
 whom you would wifh to convince; and let them 
 exercife their own faculties. 
 
 Friend. I inure confefs that what you have ad- 
 vanced is highly fatisfactory to me, and I truft 
 will be (o to many others, who may read thefe con- 
 ventions, which I hope to have the pleafure of 
 feeing in print before long j and in the mean time, 
 I wilh for a blefiing to attend your labours, and 
 that you may be an inftrument of much good to 
 mankind in your day and generation, and that you 
 may obtain a crown of life from the Lord the 
 righteous judge, in the day of his appearing. 
 
 Minifter. I thank you moll kindly for your be- 
 nevolent wifnes, I heartily wilh the fame blefling 
 may come to yourfelf. And if I have been an in- 
 ftrument of giving you any fatisfaclion, let all the 
 glory be to God, but let me have an intereft in 
 your prayers. 
 
 FINIS.
 
 PROPOSALS 
 
 POR PRINTING BY SUBSCRIPTION, 
 
 THE 
 
 Procefs and Empire of Chrift, 
 
 A POEM, 
 
 BY ELHANAN WINCHESTER, 
 
 Several Books of which have appeared in the Philajjel- 
 phian Magazine. 
 
 CONDITIONS. 
 
 1. This Poem will be publifhed in one handfome 
 Volume octavo, containing about four hundred 
 pages, or twenty-five fheets. 
 
 2. The price to Subfcribers will be five {hillings 
 in boards, to be paid on delivery of the books. 
 
 3. There will be a few copies printed upon very- 
 fine wove paper, at feven {hillings each; fuch 
 Subfcribers as choofe to have them, will be-fe 
 obliging as to fignify the fame at the time of 
 fubfcribing. 
 
 4. As foon as two hundred and fifty copies are 
 fubfcribed for, the work will be put to prefs, 
 and finifhed with all convenient expedition. 
 
 5. The names of the Subfcribers will be printed. 
 Subfcriptions will be received at the Chapel \u 
 
 Glafs-houfe Yard, and by the Author, at his 
 houfe, No. 5, \Yinkworth's Buildings, City Road. 
 The following is the plan of the Poem, and is 
 fubmitted to the Public, as a fpecimen of the 
 woik, and the manner of its execution. 
 
 PLAN
 
 PLAN 
 
 OF AN 
 
 HEROIC POEM, 
 
 CALLED, THE 
 
 Procefs and Empire of Chrift, 
 
 FROM HIS BIRTH, TO THE TIME WHEN HE SHALL 
 
 HAVE DELIVERED UP THE KINGDOM TO GODj 
 
 EVEN THE FATHER. 
 
 WHILE others fing the Monarchs of the globe. 
 Their feats in war, their courage, flrength, 
 and fkill, 
 I fing the rifing Empire of my Lord ; 
 The Kingdom of the Babe in Bethlehem born: 
 Whofe birth was fungby angels, and foretold 
 By prophets, who partook of heav'nly fire. 
 Tremendous theme indeed ! augufl ! immenfe ! 
 But God can teach the humbleft mind to foar $ 
 Can fend profperity to one like me, 
 UnfkilPd in epic mufe, and teach my pen 
 To paint Median's triumphs o'er his foes ; 
 The glories of his peaceful reign defcribe. 
 Can lead my thoughts his Procefs to purfue, 
 From heav'n's bright court down to this lower world, 
 And through the various labours of his life, 
 And the dire fcene of fuff'rings which he bore, 
 The Scriptures to fulfil, and men to fave : 
 
 Then
 
 PLAN OF AN HEROIC POEM. 
 
 Then to thy gloomy regions, tyrant Death, 
 And through the gates and bars of hell's domain, 
 To preach the gofpel to the pris'ners there, 
 Taking the mighty's captives for his fpoil ; 
 Thus fpoiling principalities and pow'rs. 
 Then crown'd with wreaths of vi&'ry fairly won, 
 Immortal garland ! laurels richly earn'd ! 
 He rofe triumphant over death and hell, 
 And lives for ever, holds the keys of both : 
 And was declar'd the Son of God with pow'r. 
 From earth he did afcend to higheft heav'ns, 
 Having; defcended firft to worlds beneath. 
 Enthron'd above he fits at God's right hand, 
 And makes perpetual interceffion there, 
 Till that great day, long waited for, {hall come, 
 When he with glory crown'd, and cloath'd with zeal, 
 Shall to the earth defcend, deflroy his foes. 
 Then Jacob's tribes returned to their land, 
 Shall own him Lord and King, on David's throne. 
 Then Satan bound, in the abyfs confin'd, 
 Shall vex the faints no more, no more deceive 
 The nations of the earth, until fulfill'd 
 Shall be the period of a thoufand years- 
 Then the fev'nth angel fhall his trumpet found, 
 And ev'ry kingdom (hall become the Lord's : 
 The nations that refufe mall be deflroy'd. 
 Jefus mail judge all nations, and fliall rule 
 All people by the law? of righteoufhefs ; 
 Shall take the curfe. from earth, and blefs mankind 
 With greater blefiings than their father loft. 
 
 That
 
 PLAN OF AN HEROIC POEM, 
 
 That age (furpamng far the golden age 
 
 Which ancient poets feign'd in days of Yore) 
 
 Approaches faft, and fhall ere long arrive, 
 
 When the Meffiah, for a thoufand years, 
 
 Shall wield in peace the fceptre of the world - 7 
 
 And his beloved faints with him fhall reign. 
 
 Upon his throne, as royal priefts and kings. 
 
 Throughout thofe halcyon days no wars fhall rife. 
 
 No earthquakes roar, nor famine, plague, or florin 
 
 Shall defolate the earth ; no child fhall die 
 
 In the firft flage of life. All deadly hate 
 
 Shall ceafe among the globe's inhabitants ; 
 
 Man fhall not vex his neighbour, nor the beafl§ 
 
 Make war upon each other, lefs on man ; 
 
 All fhall be love, and peace, and harmony. 
 
 Man to longevity again reftor'd, 
 
 Shall fee his feed for ages unimpair'd; 
 
 And fhall enjoy the labour of his hands : 
 
 And all mall know and worfhip God the LORD, 
 
 But farther; God can fo direct my mind, 
 
 That I fhall fing, what never poet fang; 
 
 The Prince of Darknefsloos'd, once more fetfreq 
 
 A little feafon, to deceive mankind. 
 
 O dreadful change ! but in the wond'rous plan, 
 
 Of our Creator, infinitely wife : 
 
 Its ufe moft evidently will appear. 
 
 Behold, the foe of God and man comes forth, 
 
 And leaves his dreary prifon for a time; 
 
 That pit where full a thoufand painful years 
 
 He fpent, yet unreform'd, ftill full of rage : 
 
 More
 
 PLAN OF AN HEROIC POEM. 
 
 More fierce than ever, he comes forth to war 
 Againft the Prince of Peace ; who gives him leave 
 To gather all his hoft where ever found, 
 The Gog and Magog to the dreadful light ; 
 Where once for all, it (hall determin'd be 
 (And that by force of arms and conqueft fure) 
 To whom the kingdom doth of right belong. 
 Then Satan with his mighty hoft o'erthrown, 
 And juftly fentene'd to the burning lake, 
 The laft refort of evil, woe and pain ; 
 Shall never hope to gain the vicVry more. 
 From that amazing fcene, I'll pafs to tell 
 
 Thofe greater themes, unfung in epic drains, 
 
 The renovation of theheav'n and earth, 
 
 After the conflagration of the world, 
 
 And the laft judgment pafs'd on finful men. 
 
 The globe how chang'd ! the fea exifts no more \ 
 
 In earth renew'd pure righteoufnefs will dwell ; 
 
 The King of righteoufnefs, with all his faints. 
 
 The heav'nly city fhall defcend from God, 
 
 Built, and adcrn'd, by his almighty hand; 
 
 A cube ; in length and breadth and height the fame ; 
 
 Twelve thoufand furlongs; fifteen hundred miles: 
 
 Sufficient to contain the human race; 
 
 And yet, if poiftble, more rich than great. 
 
 Its wall, is jafper, and its floor is gold ; 
 
 Its gates, fo wide and high, are fev'ral pearls; 
 
 Its grand foundations are of precious ftones : 
 
 God and the Lamb its glory, temple, light. 
 
 The city (bines with pure ccleftial rays; 
 
 As
 
 PLAN OF AN HEROIC POEM, 
 
 As jafper precious, and as cryftal clear : 
 
 The nations of the fav'd (hall walk therein. 
 
 Then will I fing, if God fhall give me leave, 
 
 Thofe glorious periods, far remote from view 5 
 
 Thofeages of the Mediator's reign, 
 
 Which mall not end till all things are fubdu'd * 
 
 Redeem'd, reheaded, reconcil'd, reftor'd ! 
 
 And not one enemy to God is found 
 
 Through all the regions of the univerfe : 
 
 For ev'ry knee fhall bow, and tongue (hall fwear* 
 
 Sin, forrovv, pain and death fhall be deftroy'd ; 
 
 And ev'ry creature through God's wide domain,. 
 
 Shall own the glorious Jesus, Lord and King. 
 
 ThenChrifl as Mediator, will refign 
 
 The kingdom up; and God be All in All. 
 
 As God, his kingdom cannot have an end, 
 
 But mud endure to all eternity; 
 
 Yet when his vaft defigns are all fultill'd 
 
 For which he acls the Mediator's part, 
 
 And when rebellion fhall no more exift, 
 
 Thi aracler no longer he'll fuftain. 
 
 Tffefe are the grand eft fcenesthat can be fung; 
 But O what mortal dares attempt the tafk ? 
 Shall l,,who never gain'd ParnaJJian heights, 
 Nor bath'd in Helicon's harmonious fpring, 
 On whom the ftars propitious never imil'd, 
 And whom the mufes never deign'd to blefs 
 With their poetic hre — fhall I attempt 
 A theme io lofty, and a fong fo grand? 
 But help me, God of nature, God of grace, 
 
 Or
 
 PLAN OF AN HEROIC POEM, 
 
 Or here I flop ; and can no farther go. 
 Thepow'r is thine, and if thou wilt employ 
 My weak unletter'd pen, and grand fuccefs 
 To my endeavours, and enable me 
 To write in fuch a manner as may pleafc 
 I Not men alone ; but thee, the Judge of all i 
 Then this production, howlbever weak, 
 Shall Hand a witnefs of thy love to man, 
 And of my love to thee, my Saviour dear. 
 Be this myhappinefs, infpir'd by thee, 
 Thy Procefs, and thy glorious Reign to Sing. 
 My truft is in thy name, thy Spirit's aid 
 Is all I afk, thefe wonders to unfold. 
 
 A few fcts of the Lectures on the Prophecies that remain to be 
 Fulfilled, in four vols. 8vo. may be had of the Author, 
 No. 5, Winkworth's Buildings, Citv-Road, and of Mr. 
 Parfons, No. 21, Paternofter Row ; Price One Guinea in 
 boards, or One Pound Eight Shillings, elegantly bound and 
 lettered. 
 
 Thefe Lectures have been well received boTh in England 
 and America, and have been the means of giving fatisfaction to 
 many enquiring minds, and have reclaimed feveral, who have 
 heard or read them, from infidelity, and have confirmed others 
 who were wavering. 
 
 The following letters from the learned and ingenious Dr. BENJA- 
 MIN RUSH, of Philadelphia, to the Author, containing his 
 fentiments upon the Lectures, &c. are fubjoined at the earneit 
 requeft of fome valuable friends. 
 
 TbUacklphta, May lltb, 1 791. 
 Dear Sir, 
 
 I SIT down with great pleafure to thank you 
 for the inftruction I have derived from reading your Lectures on 
 the Prophecies. 
 
 You have made the Old and New Teftaments intelligible books, 
 and added greatly to our obligations to love and admire them. 
 
 D d To
 
 dr. rush's letters 
 
 To pry into the meaning of prophecies is certainly a duty. Our 
 Saviour condemns his difciples for being flow of heart in believing 
 all that the Scriptures have faid concerning him ; and commends 
 Abraham for beholding his day afar off, and rejoicing in the great 
 events which were to follow it. 
 
 Perhaps a great part of the errors in principle, and lukewarmnefs 
 in practice of all feels of Chriftians, arife chiefly from their igno- 
 rance of the literal meaning and extent of the prophecies which 
 relate to the kingdom of our Lord and Saviour Jefus Chrift. 
 
 Go on, my dear Sir, in your refearches. As the beft natural phi- 
 lofophers are thofe who examine the works of nature moft mi- 
 nutely ; fo they are the beft divines who fearch and compare the 
 Scriptures moft carefully. Your works are beyond the prefent 
 ftate of knowledge in our world, but the time nmjt come, when they 
 will rife into univerfal eftimation, and bear down all the modern 
 fyftems of our fchools. They are founded on a rock, and the more 
 reafon and religion prevail in the world, the more their beauty, 
 fymmetry and fublimity will be feen and admired. 
 
 He is not a Jew who is one outwardly, we are all alike prone to 
 Jewifh infidelity. We condemn the Jews for looking for a tem- 
 poral deliverer when our Saviour came into the world. We aft 
 their folly over again in looking for a (mere) fpiritual inftead of a 
 temporal kingdom in the Millenium. 
 
 The Univerfal doctrine prevails more and more in our country, 
 particularly among perfons eminent for their piety, in whom it is 
 not a mere fpeculation, but a new principle of action in the heart, 
 prompting to practical godlinefs. 
 
 Your native country is rifing daily in induftry, order, and in 
 every thing eife that can conftitute national happinefs. The pre- 
 fent wife and juft adminiftration of our government refutes all that 
 can be faid in Europe in favour of the neceflity or advantages of 
 Monarchy or Ariftocracy. 
 
 Your account of the Reftoration of Sacrifices after the coming of 
 our Saviour, is the only part of your Lectures that I object to. I 
 fufpect they ought to have been placed a fhort time before the com- 
 mencement of his perfonal government. 
 
 Perhaps you may re-confider this fubject in the next edition of 
 them. 
 
 Adieu, from, Dear Sir, vour's fincerelv, 
 
 ' BENJAMIN RUSH, 
 
 faseSBStSSESBlsama, 
 
 Philadelphia, November 12, I 79 1. 
 
 Dear Sir, 
 
 ACCEPT of my thanks for your long letter 
 by the Pigou, and the valuable Publications which accompanied it. 
 Tour letters to Mr. Taylor contain many new and finking ideas, 
 i'our Funeral Sermon upon Mr. Wefley does honour to the phi- 
 lanthropy
 
 TO THE AUTHOR. 
 
 lanthropy of your univerfal principles. I admire and honour that 
 creat man above any man that has lived fmce the time of the Apof- 
 tles. His writings will ere long revive in fupport of our doctrine — 
 for if Chrift died for all, as Mr. Wefley always taught, it will foon 
 appear a necelTary cqnfequence that all fhall be faved. — But what 
 fhall I fay to the fourth volume of your Lectures on the Prophe- 
 cies ? — Accept of my thanks over and over, for the inftruction and 
 entertainment I have derived from reading them. They are 
 now in the hands of my dear friend and old preceptor in medi- 
 cine, Dr. Redman, who fpeaks in the higheft terms of them, and 
 calls you our theological Newton. — Go on, my dear Sir, with 
 vour refearches into the true meaning of the Scriptures. Your 
 works, however much neglected or oppofed now, will be precious 
 to thofe generations which are to follow us, and like the bones of 
 Elifha, will perform miracles after your death. How delightful to 
 a good man fhouldbe the thoughts of furviving himfelf ! and of 
 being ufeful to more than one or two generations ! — The perfons 
 who are to exift an hundred years hence are as much our fellow- 
 creatures as thofe who are our contemporaries. It only requires 
 more grace to love them than the perfons whom we fee and con- 
 verfe with every day ; but in proportion as we attain to this fub- 
 Jime act of love, we approach nearer to the fource of all love — for 
 he loves, and ferves all the generations of his creatureswith an equal 
 affection. 
 
 I contemplate with you, the progrefs of reafon and liberty in 
 Europe with great pleafure. — Republican forms of government are 
 the beft repofitories of the gofpel : I therefore fuppofe they are in- 
 tended as preludes to a glorious manifeftation of its power and in- 
 fluence upon the hearts of men. The language of thofe free and 
 equal governments feems to be like that of John the Baptift of old, 
 •* Prepare ye the way of the Lord — make his paths ftrait." — The 
 benevolent fpirit which has lately appeared in the world in its go- 
 vernments — in numerous philanthropic and humane focieties — and 
 even in public entertainments, remind me of the firft efforts of a 
 child to move its body or limbs. Thefe efforts are ftrong, but ir- 
 regular, and often in a contrary direction to that which is intended. 
 Time, and a few unfuccefsful experiments foon bring thofe mo- 
 tions into a proper direction. The fame will happen, I have no 
 doubt, to the prefent kind, but irregular and convullive impulfesof 
 the human heart. At prefent they tend wholly towards the creature, 
 but they cannot reft long then: — they muft rife to the Creator. 
 At prefent they lead men to admire and celebrate human lights, 
 and human deliverers, fuch as Voltaire, Rouffeau, Price, Prieltly, 
 Franklin, Fayette, and Wafhington — but ere long public admira- 
 tion and praife will rife to him who is the true Light of the world,- 
 and who delivers from evils of every kind. At prefent we wifti 
 " liberty to the whole world." — But the next touch of the celeftial 
 magnet upon the human heart will direct it into wifhes for the 
 Salvation of all Mankind. 
 
 BENJAMIN RUSH. 
 
 AUJt
 
 List of book$ 
 
 A Lift offuch of Mr. WINCHESTER'S Works as ard 
 pv.blifl.ied in England, and may be had of him at his 
 Hoi ft, No. 5, Winkzvortti s Buildings, City Road; 
 and 'of Mr. Parfons, No. 21, Pater nofter-Rozv. 
 
 £. s. d. 
 z. The Philadelphian Magazine for 1788 
 
 and 1789, 2 vols, half bound and lettered o 12 o 
 3. Four Difcourfes, entitled, The Face of 
 
 Mofes Unveiled, he. fecond edition 010 
 4> A Sermon againft the Slave Trade 006 
 
 5. The Gofpcl preached by the Apoflles, 
 
 fecond edition 006 
 
 6. A Cemurv Sermon on the glorious Re- 
 volution 009 
 
 7. A Letter to the Rev. Mr. De Coetlo- 
 
 gon ' - 006 
 
 S. The Holy Converfation and High Ex- 
 pectation of Chriftians, with a Letter to 
 a Friend, containing Remarks on the 
 Rev. Dan Taylor's Sermon in Favour of 
 Endlefs Punifhment 006 
 
 9. The Restitution of All Things De- 
 fended, in Anfwer to the Rev. Mr. 
 
 Taylor — — — 016 
 
 10. An Elegy on the Rev. Mr. Wefley, 
 
 fecond edition — — 006 
 
 11. A Funeral Sermon for the Reverend 
 
 Mr. Wefley — — o I o 
 
 12. Some remarkable Paffages in the Life 
 of Mr. George de Benneville, who is 
 
 now living in Pennsylvania 010 
 
 13. The Lord Jefus Chriit worthy the 
 
 Love of all Men — — 010 
 
 14. The Everlalting Gofpel, commanded 
 to be preached by Jefus Chriit, (in three 
 numbers) — — 016 
 
 fXTV PORNIM 
 
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