Here is not a word about a state of future | than to have been food for their mothers? punishment, much less endless 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 must confess, I never before considered it possible to answer this objection; you have done much towards solving it; but you must consider, that both Job and Jeremiah passionately exclaimed, and, through sorrow, uttered such words, as, in their cooler moments they repented of; and therefore, what they spake of themselves cannot wholly set aside the objection. Had they delivered those expressions as general truths, and declared, that man had much better never have been born, than to have suffered such degrees of worldly sorrow, it would have more than answered the objection; but, when men under grief exclaim in such a manner, we cannot ground a matter of such importance upon what they say respecting themselves; as their minds, being overwhelmed with trouble, and the immediate sensations of pain, are biased, and cannot utter the calm dictates of sober reason. But Christ, though ander great sorrows himself, saw the case of Judas so deplorable, that he expressed himself thus respecting him; which was the sober truth, without exaggeration; and could this be said of him, or of any other of the human race, upon the supposition that misery is not absolutely endless? Minister. We do not find that Job or Jeremiah ever recanted, in their cooler moments, what they uttered in their sorrows; and our Lord, speaking of the destruction of Jerusalem says, And woe unto them that are with child, and to them that give suck, in those days." See St. Matth. xxiv. 19, St. Mark xiii. 17. Not because of their future, endless damnation, in distinction from others; but on account of their present trouble and sorrow; as is explained, Luke xxi. 23. But woe to them that are with child, and to them that give suck, in those days; for there shall be great distress 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 also bewailed and lamented him. But Jesus, turning unto them, said, daughters of Jerusalem, weep not for me, but for yourselves, and for your children. For behold the days are coming, in the which they shall say, blessed are the barren, and the wombs that never bare, and the paps which never gave suck. Then shall they say to the mountains, fall on us; and to the hills, cover us.-For if they do these things in a green tree, what shall be done in the dry?" St. Luke xxii. 27, 31.

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And who would not, a thousand times, choose rather never to have been born than even to see, far less experience, the miseries which came upon Jerusalem 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 siege and would it not have been better for the children never to have been born,

But Solomon not only represents a state of great misery and affliction in this life, as worse than not to have been born, but also, a state of the greatest prosperity, if it ends in disgrace; for he says, “If a man beget an hundred children, and live many years, so that the days of his years be many, and his soul be not filled with good; and also that he have no burial; I say that an untimely birth is better than he. For he (the untimely birth) cometh in with vanity, and departeth in darkness; and his name shall be covered with darkness. Moreover, he hath not seen the sun, nor known any thing: this hath more rest than the other. Yea, though he live a thousand years twice told, yet hath he seen no good!" (i. e. no equivalent good, to balance his disgrace.) "Do not all go to one place?" All came from dust, and turn to dust again. Eccl. vi. 3-6.

The state here described 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 most situations of men in this life; and yet he prefers an untimely birth to a man who lives more than twice the age of Methuselah, and has an hundred children of his own, if he has not his soul filled or satisfied with good! and that he hath no burial, or has not honour, (credit, or reputation) at his death.

Long life and many children, were formerly esteemed as the greatest of blessings; but as the things of this life cannot fill the soul with good; so a man had better never have been born, than to have enjoyed the good things of this world in the greatest profusion, if he dies in disgrace, and has no burial, or is not honoured at his death. Yet this is not worthy to be named in the same 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 prosperity; it makes it worse for him than if he never had been born, according to the decision of God himself; and, therefore, no wonder that Christ said of wicked Judas, "Good were it for that man if he had never been born."

Though I have answered you so largely, yet one word might have sufficed to have answered the whole objection at first; viz. had Judas died before he had been born, and perished from his mother's womb, he would never have sinned, far less betrayed Christ; he would have entered into peace immediately, "where the wicked cease from troubling, and where the weary are at rest." In that case, he would have escaped the judgment that came upon him, and would have had more rest than those who should live in all the affluence of life two thousand years, and beget each an hundred children, and yet should not be honoured at their death.

Some would have answered the objection shorter, by saying, Christ promised twelve thrones to his twelve apostles, among whom Judas was one; and therefore, he must be re

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CONTENTS OF DIALOGUE III.

OBJECTION. That the doctrine of the Restoration tends to licentiousness, and is calculated to en courage the wicked in a continuance of their evil ways, &c.

ANSWER. First, by shewing the principles upon which the doctrine of the Restoration is founded 1. God is the Creator of all. 2. His benevolence is universal. 3. Christ died for all without exception OBJECTION.-That Christ did not die for all, because he did not pray for all.

ANSWER.-This objection is entirely groundless ;-for though in one place he prays exclusively for his apostles, yet a little after he prays for all that should believe on him, through their word &c. 4. Another of the first principles upon which the doctrine of the Universal Restoration is founded Is the unchangeableness of God. 5. The immutability of his counsels; confirmed by his oath. 6. That God hath given all things into the hands of Christ, and that nothing that is given to him shall be lost. 7. That the Scriptures must be fulfilled, and that none of them can be broken. Secondly, It is proved that the doctrine of the Restoration cannot lead to licentiousness, because it is perfectly consistent with experimental religion. Queries asked upon this subject. A little sketch of the author's experience. Queries submitted to the consideration of all experienced Christians. Inferences deduced therefrom in favour of the doctrine of the Restoration. Thirdly, It is proved that the doctrine of the Restoration does not lead to licentiousness, by its tendency to practical religion. 1. We are commanded to love all mankind, even our enemies. 2. To do good to all. 3. To forgive all that trespass against us. 4. To pray for all men, that they may be saved and come to the knowledge of the truth. The belief of the Restoration so far from preventing us from these things, enables us to perform them with pleasure and consistency. All shall be restored at last by the blood of Christ. Fourthly, It is proved, that the doctrine of the Restoration is according to godliness, because the belief of it tends to fill our hearts with all amiable tempers, &c. Fifthly, The doctrine of the Restoration is vindicated from the charge of licentiousness, by an appeal to facts, especially by the amiable conduct of the Tunkers, or German Baptists in America, who universally hold these sentiments. Reply to those who call this the doctrine which Satan taught Eve in the Garden. Dr. Whitby's grand objection, that the unbelievers shall not see life, answered.

OBJECTION.-The doctrine of endless punishment said to be the greatest possible restraint upon sin. ANSWERED.-1. By showing that God does not always lay the greatest possible restraint upon sin. 2. The idea of limited punishment by appearing more just and reasonable to the mind, is more calculated to restrain sin and iniquity than the doctrine of endless misery. 3. That in fact, though the greater part have professed to believe endless damnation, yet their belief appears not to have much restrained them from sin. 4. The great number of heathen people that die without ever hearing the gospel, infants, idiots, persons born deaf, &c., render it probable that many are reclaimed in a future state. 5. That the intention of God is not so much to restrain sin, as to shew its enormity; and finally to destroy it out of the universe. 6. If the doctrine of the Restoration should be abused, that can be no argument against it, as the gospel itself has been perverted; yet it is the greatest blessing to mankind; therefore it is evident that this glorious doctrine cannot justly be charged with the least tendency towards licentiousness.

OBJECTION. It would not be prudent in God even if he intended finally to restore the wicked to let them know his gracious designs beforehand; it is time enough to let theni know his gracious purposes towards them, when his former threatenings have failed of their effect, but not before.

ANSWERED. God has thought it the abounding of his wisdom and prudence to make known to his saints this mystery of his will, even his promise to rehead all things in Christ. The discovery is chiefly intended for the comfort and satisfaction of the good, and not for the encouragement of the bad. God has frequently mixed promises of great mercies with threatenings of terrible judgments; yet his threatenings are not thereby weakened.

OBJECTION.-The doctrine of the Restoration seems not very plainly revealed in the Scripture, or it would not have been so long hidden from so many great and good men.

ANSWER.-Things that have been plainly revealed have been still hidden from great and good men; as the death and resurrection of Christ.

QUESTION.-But how comes this man to know better than all the world? &c.

ANSWER. The charge denied. Many have known, believed, preached and defended it. The doctrine of endless misery is one principal cause of the disagreement among Christians.

DIALOGUE III.

Friend.-I am glad to meet with you, to nave some farther conversation upon the very important and interesting subject of the final Restoration. Since I saw you last I have had opportunity of hearing some very capital objections made against this system, which I beg leave to state in the plainest and strong

est manner.

Minister. Your frankness is well pleasing to me, and I am ready to hear whatever can be urged against my sentiments, and will do my endeavour to answer all reasonable objections; therefore propose them as soon as you think proper.

Friend.-One grand objection that is very generally made against the doctrine of the Restoration, is, that it tends to licentiousness; that it is the doctrine that the serpent preached to Eve; for we read, (Gen. iii. 4,)“ And the serpent said unto the woman, ye shall not surely die ;" and that it is a doctrine calculated to give encouragement to the wicked to continue in their evil ways; that it is "saying, peace, peace, when there is no peace;" and that this doctrine is as dangerous as that of the wicked prophetesses of Ezekiel's time, of whom God says, "With lies ye have made the heart of the righteous

1. GOD is the universal and only Creator of all; contrary to the opinion of the Manichees" of old, who believed the devil to be the creator of most, if not all visible things. The Mugletonians of the last century, and the Buchanites lately, assert nearly the same sentiments; contrary to Rev. iv. 11, Col. i. 16, Psalm c. 3, Numb. xvi. 22, Isaiah Ixiv. 8, Ezek. xviii. 4, Zech. xii. 1, and a vast number of other scriptures.

Now who can say, that this noble thought, which St. Paul enlarges upon so beautifully, (Acts xvii. 24-30) tends in the least, to make men wicked? Does it not tend to dignify and ennoble human nature, to be told, that God is our Father, Creator, and First Cause: and that we were made by his power, according to his will, and for his pleasure and that the chief end for which he made us, was, to glorify his name and enjoy him forever?-as the Assembly's Catechism beautifully declares. This is one of the principles from

Friend. But have you never heard it argued that Christ did not die for all, because he did not pray for all?

duces the best effects, and is the most power- never denied in any place, and is plainly, and ful principle, and spring, of good and virtuous pointedly declared in those I have quoted. actions, that we are acquainted with. This be- And, besides, it is evident that in the apostles' ing a first principle, from which the Universal time, the universality of the death of Christ Restoration is concluded, we are happy to was a first principle, universally acknowledgfind, that "God is love:" and that he "so ed, and therefore, St. Paul reasons from it as loved the world, as to give his only begotten such; which it would have been highly preSon, that whosoever believeth in him, should posterous for him to do, if that had not been not perish, but have everlasting life: For, God the case: as, for example, "For the love of sent not his Son into the world to condemn Christ constraineth us; because we thus the world; but that the world through him judge, that if one died for all," (which is not might be saved." See 1 John iv. 16. St. disputed by any, and which we know to be a John iii. 16, 17. But it is not so much my truth) "then were all dead: and that he died business now to shew, that the sentiment is for all; that they who live, should not hencescriptural, as to shew that it is not of a dan- forth live unto themselves, but unto him that gerous tendency. The following words, how- died for them, and rose again." 2 Cor. v. ever, are so beautiful, that I take the liberty 14, 15. to mention them:-" but thou hast mercy upon all; for thou canst do all things, and winkest at the sins of men, because they should amend. For thou lovest all the things that are, and abhorrest nothing which thou hast made; for never wouldst thou have made any thing, if thou hadst hated it. And how could any thing have endured, if it had not been thy will; or been preserved, if not called by thee? But thou sparest all; for they are thine, O Lord, thou lover of souls. For thine incorruptible Spirit is in all things: therefore chasteneth thou them, by little and little, that offend, and warnest them, by putting them in remembrance wherein they have offended, that leaving their wickedness, they may believe on thee, O Lord. For thy power is the beginning of righteousness; and because thou art the Lord of all, it maketh thee to be gracious unto all. But thou, O God, art gracious and true; long suffering, and in mercy ordering all things. For if we sin, we are thine, knowing thy power; but we will not sin, knowing that we are counted thine." Wisdom of Solomon xi. 23, 26; xii. 1, 2, 16; xv. 1, 2. "Jehovah is gracious and full of compassion, slow to anger and of great mercy. Jehovah is good to all; and his tender mercies are over all his works. All thy works shall praise thee, O Jehovah; and thy saints shall bless thee." Psal. cxlv. 8-10.

3. Another great principle upon which the Restoration depends, is, that Christ died for all: "We see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour; that he, by the grace of God, should taste death for every man.” (or all.) Heb. ii. 9. "If any man sin we have an advocate with the Father, Jesus Christ, the righteous. And he is the propitiation for our sins; and not for ours only. but also for the sins of the whole world." 1 John ii. 1, 2. "For there is one God, and one Mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time." 1 Tim. ii. 5, 6.

I need not multiply passages to prove that Christ died for all; for though the universality of his death is not expressly asserted, in every text where it is mentioned that he died, it must always be understood; because it is

Minister. I remember, when a lad, I was sent to a neighbour's house, and overheard the good man, the master of the family, read in a book after this manner; "Christ did not die for all, because he did not pray for all; L pray for them; I pray not for the world, but for them which thou hast given me, for they are thine." St. John xvii. 9. And I then thought the argument conclusive; but I am now at a loss 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 verse, he would have found these words, which would have overthrown his hypothesis:-"Neither pray I for these alone; but for them also, who shall believe on me through their word." If Christ had prayed for all, in the 9th verse, for whom he died, he could not have enlarged his prayer so much in the 20th verse, as to take in not them only, but all who should believe on him through their word. Neither does he stop here, but goes on to pray for those that believe in these words: "That they all may be one; as thou, Father art in me and I in thee: that they also may be one in us." And why is all this unity prayed for among unbelievers? Surely, it hath never been accomplished; but it shall be, for this great and admirable purpose, viz.: "That the world may believe that thou hast sent me. And the glory which thou gavest 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 the world may know that thou hast sent me, and hast loved them, as thou hast loved me." v. 21-23.

Friend. But when shall the world believe, and know that Christ is sent from God?