Isreal with dreadful judgments to prevent yet we know that the apostles of our Saviour their sinning, and that they should be disper- did not understand one of these prophecies. sed among all nations? But will you say Nay, when Jesus told them openly and exthat he either weakened or destroyed the force pressly that he must be delivered into the of his threatenings, because he promised them hinds of men, and that they should mock, at the time that at least he would return their scourge, and crucify him, and that the third captivity, and restore them as at the first, and day he should rise again, they did not compredo better unto them than at the beginning. hend his meaning; although he spoke to The laws of this country condemn criminals thein frequently and very plainly upon the to death; would it be thought that I should subject, and said, "Let these sayings sink weaken or destroy the force of the penal sta- down into your ears; for the Son of man shall tutes, by saying, that the execution of their be delivered into the hands of men. But they law could only be felt for a certain time, be- understood not this saying, and it was hid y nd which it could not endure? Is not every from them, that they perceived it not; and malefactor under the sentence of death sup- they feared to ask him of that saying." St. posed to know this? And yet will any pre- Luke ix. 44, 45. And in another place we sume to say, that these laws are entirely read, "For he taught his disciples, and said weakened, and their force destroyed because unto them, the Son of man is delivered into they do not condemn transgressors to endless the hands of men, and they shall kill him; punishments? But, if it be allowed that tor- and after that he is killed, he shall rise the ments, which are but momentary have a con- third day." It is impossible that words could siderable influence in restraining many vices, be more express, or less liable to be misunthere cannot be the smallest reason to fear derstood. 66 But (as the evangelist immedi that the doctrine of just retribution according ately informs us) they understood not that to the deeds done in the body, will open the saying, and were afraid to ask him." St. dor to vice and immorality, but on the con. Mark ix. 31, 32. And in the same chapter we try. But this objection is so near akin to find, that after our Lord Jesus was transfiguthe last which you proposed, that it hardly red upon the mount in the presence of Peter, deserves a distinct consideration; for if the James, and John, "As they came down from doctrine of the Restoration does not lead men the mountain he charged them that they to commit sin (as I am sure it has no should tell no man what things they had seen, such tendency) then no harm can be appre- till the Son of man were risen from the dead. hended from its being known in this state. And they kept that saying with themselves, And whereas you argue, that as it would not questioning one with another what the rising be proper for the present state, we may be from the dead should mean." Ver. 9, 10. sure that God hath not revealed it; and there- This was what Christ taught them not only fore is highly proper for men to know in the plainly, but also frequently. See St. Matt. present state. You will please therefore to xvi. 21, xvii. 9, 22. 23, xx. 17-19, xxvi. 31, tiee that the universal doctrine, so far from 32, St. Mark viii. 31, ix. 9, 10, 31, 32, x. 32 tending to render the divine threatenings use--34, xiv. 27, 28, St. Luke ix. 21, 22, 44, 45, less or vain, weakening their force, or setting xviii. 31-34. them aside, 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 so far as to set aside the gracious promises of God, with which the Scriptures appear to me to abound, in favour of the final recovery of all at last. Friend. It must I think be confessed that if the doctrine of the Restoration 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 sorrow would be greatly relieved, could they have an Hea of the Restoration of all things in the manner you hold it. But however true this may be, it seems not to be plainly revealed in the Scripture, otherwise it would not be hidden from the eyes of so many great and good Yet notwithstanding the plainness and frequency of these predictions, and the pains which Christ took to instil these ideas into them, they never understood them at all until some time after they were fulfilled. For when they saw him taken and delivered into the hands of men, and treated exactly according to his own words often repeated, they were entirely disappointed, and all their hopes seemed to die within them. And when he was risen from the dead, they would not believe the testimony of those who had seen him, and would hardly trust their own senses, so ignorant were they of what he had told them. St. John was the first of the disciples who believed that he was risen, for thus he writes; "Then went in also that other disciple, who came first to the sepulchre, and he saw and believed. For as yet they knew not the Scripture that he must rise again from the dead." St. John xx. 8, 9. This instance is so much to my purpose, and proves so evidently that a thing may be plainly revealed, and expressed in the plainest manner, and yet not be understood, that I hardly need mention any more. But I will mention another, and that is, the calling of the Gentiles. This was spoken of by the prophets, in the clearest language; and Jesus after his resurrection gave a full commission to his apostles which one would think it was impossible for them to misunderstand. "All power is given unto me in heaven and in earth, go ye therefore and teach all nations," &c. St. Matt. xxviii. 18, 19. "Go ye into all the world and preach the gospel to every creature." St. Mark xvi. 15. to be wiser than any that have gone before me; and as for this doctrine of the Restoration, it was not only believed and preached by the apostles, but many of the ancient fathers who lived in the first ages of Christianity, were bold witnesses for this glorious truth. It is true that when the church of Rome rose to supreme power, the Popes and Councils endeavoured to extirpate the merciful doctors (as those who believed the general Restoration, were called in derision) and their adherents, but it was not until near the close of the sev "Thus it is written, and thus it hehooved Christ to suffer, and to rise from the dead on the third day; and that repentance and re-enth century, that they were able to silence mission of sins should be preached among all nations, beginning at Jerusalem. And ye are witnesses of these things." St. Luke xxiv. 46-48. "Ye shall receive power after that the Holy Ghost is come upon you; and ye shall be witnesses unto me both in Judea and in Samaria, and unto the uttermost part of the earth." Acts i. 8. But the apostles themselves, even after the miraculous descent of the Holy Ghost upon them, were without understanding, respecting the calling of the Gentiles, until St. Peter was taught it by a vision from heaven. See Acts x. And St. Paul speaks of this subject as a mystery that was hid from ages and generations, and particularly revealed to him, and not to the saints in that day. See Ephesians iii. 1-11; Col. i. 25-27. Wherefore, when I consider that the apostles themselves could not for a time see those things to be revealed, which yet were most plainly, fully, and frequently told them, I cannot wonder that many great and good men now should not see the general Redemption and final Restoration of all things plainly revealed in the Scriptures, though to me scarce any subject appears more evident. It gives me now but little concern to hear many say, that they cannot see the matter plainly declared in the Bible, since I know that things have been there that wise and good men could not see; and what has happened in times past may take place now; and if I can see for myself this great truth made known, it is enough for me. I am not to inquire, what does this man believe? Or, what shall the other do? I must 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 some say of you, "How comes this man to know more than all the world? Have there not been many great, wise and good men in all ages, that have never thought of these things? If this doctrine of the final Restoration of all things had been true, surely our wise, good and learned ministers would have discovered it, and proclaimed it long ago. But the doctrine of endless misery is a point in which they seem generally to agree, however they differ in other matters, and therefore it must be true, and this doctrine of the general Restoration, which this man holds up, almost alone, must be false." the witnesses 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 increased ever since. Several great authors have written upon it; many hundreds and even thousands, have believed it, and found comfort and joy therein. Nay, there are many ministers who believe it now as firmly as I do, but do not choose to confess or preach it, for various reasons; and great numbers of private Christians enjoy the comfort and happiness of believing it secretly. But put the case that I stood alone in this testimony, yet if upon a fair examination, the Scriptures hold forth this idea, and if all objections against it may be fully answered; why should my testimony be refused on the account of its singularity? God has an absolute right to use what means or instruments he pleases, to manifest his truth, and to fulfil his purposes; and though I am nothing, and in his sight am less than nothing, yet he is able by the things that are not, to confound and bring to nought the things that are, that no flesh should glory in his presence. 1 Cor. i. 28, 29. I acknowledge that the generality of the ministers in the present day profess to believe endless misery, though they disagree in other points; and indeed one reason why they fall out so much about other doctrines, is, because they receive this as a first principle, as is very obvious; for were those that believe that Christ died only for a part of mankind, once to give up the idea of endless misery, they would acknowledge the universality of the love of God, and confess that Jesus died for all in the fullest sense. And on the other hand, if those who believe in general Redemp tion, were not so exceedingly tenacious of the doctrine of endless misery, they would not oppose the doctrine of election, nor hold that the will of God might be finally frustrated, and that the death of Christ shall be in vain, with respect to many, and that many objects of the divine love shall finally perish to all eternity. These inconsistencies in their sentiments, and the contest between them and those who hold partial redemption and salvation, are therefore chiefly, if not wholly owing to both parties being agreed in this most dreadful doctrine of endless misery. It is beautiful to observe the progress of the glorious gospel, from its opening to our first day. I have sometimes mentioned, in public, that the more the gospel is known and reveal ed, the larger and richer it appears. It first seemed confined to one family of nation, bur later discoveries showed that all nations had a part therein, and all sorts of people were designed to share in its blessisgs. Now the glorious news begins to be published abroad, not only that all nations, and all sorts of people, but all persons and individuals without exception, not only may partake of its benefits, but shall 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 counsels to men according to their different capacities, needs, and oircumstances. Christianity might, formerly, have been received and sincerely practised, without being investigated at all; but when infidelity rises up and attacks it, as it does in this our age, it becomes the duty of its friends to defend it, by inquiring into its meaning; and laying all prejudices aside, to receive as truth those things which God hath revealed; and the same to vindicate before the world. It might not formerly have been necessary to understand all the prophecies; and yet now, as the time of their fulfilment draws nigh, they may become more important, be more studied, and better understood; and for this purpose, God may actually illuminate the minds of some to set them forth in a more rational, scriptural and consistent manner, than they have appeared in hitherto. And if it should please God to make any use of my tongue or pen for this great purpose, the glory shall all be ascribed to his name, to whom alone it is due; I shall have nothing to glory or boast of, forasmuch as I can only communicate what I receive; and I hope none will refuse to receive the truth, however weak or unworthy the instrument by which God may please to send it. Friend. If this is the truth which you hold forth, however contrary to the commonly received opinions of the age, I see no reason why men should refuse to hear what you have to say, but I have heard many exclaim against you in the severest manner; and declare that they would not hear you, nor read your writings on any account; and others have said that they could confute and oyerthrow your whole system in ten minute", but whether they would be able to make their words good if they should enter the lists with you is another matter, and cannot be determined till a fair trial. Minister. I can assure you, my friend, that I shall not have the least objection to their making the attempt; for though I am conseicus that neither my natural nor acquired abilities, are worthy to be compared to those of many excellent characters who hold the contrary sentiments; yet the goodness of the cause in which I am engaged, inspires me with Curage to attempt its vindication, let who will enter the list with me. For when the evidence of this most glorious truth first be gan to appear to my mind, I was determined never to believe or profess it, until I could answer every objection that could be brought from the Scriptures against it, fairly and without any torturing or twisting the words of truth and it pleased God so to open matters to my view, as to take every objection out of my mind, and to clear up every doubt in such a manner that I have full satisfaction. And I can safely say, in the fear of God, that I am so far from being offended with those who question me upon the matter, and thereby give me an opportunity of answering for myself, that I take it as an act of kindness; and as I stand ready to be reproved wherein I am out of the way, so I shall thank the person who, in the spirit of love, convinces me of error. "Let the righteous smite me; it shall be kindness; and let them reprove me, it shall be an excellent oil, which shall not break my head." But let not the man who would write, dip his pen in gall; nor he that would converse, make his tongue as a sharp sword; but, "let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice; and be ye kind one to another, tender hearted, forgiving one another, even as God, for Christ's sake, hath forgiven you. Put on, therefore, as the elect of God, holy and beloved, bowels of mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one another, and forgiving one another, if any man have a quarrel with any; even as Christ forgave you, so also do ye. And above all things put on charity, which is the bond of perfectness; and let the peace of God rule in your hearts." These are the tempers of mind we ought always to possess ; and especially when we discourse upon the great things of the kingdom of God. Friend. I have the same desires that you express; and I think it is the shame of human nature, and a reproach to the innocent cause of Christianity, that religious disputes have been carried on with such amazing bitterness and acrimony. Men seem frequently to forget that they are brethren, and that they must all stand before the judgment seat of Christ. If they remembered these things as they ought, they would not revile, censure, judge, and condemn each other, as they do; from which evil practices may the good Lord preserve us while we debate this very important subject; for though I am determined to urge every thing that I can with propriety, in the strongest manner that I am able, yet I am willing to stipulate on my part, that if I should use any reproachful or censorious language in the remainder of the debate, I will give you leave to consider it as totally giving up the cause in which I am engaged. Minister. And I hereby promise the same; for I am determined never to write a page of controversy, unless it can be written in the very spirit of love and true benevolence, with a sincere desire to find and embrace the truth. The want of this in most controversial writers, has made serious people so weary of controversy, that they will neither read nor hear it on any account; nor can I wonder at it, for such bitterness tends entirely to root out the spirit of true religion. Friend. I hope we shall shew an example to mankind, how disputes ought to be carried on in love, and in the fear of God, and for the purpose of mutual edification. But as our present discourse has been long and very important, I will take my leave of you for this time, hoping at a future opportunity to have more conversation with you on this so interesting a subject. CONTENTS OF DIALOGUE IV. OBJECTION. Christ threatens the Jews that they should die in their sins, and that they could not come whither he went. ANSWER.-Our Lord told his disciples themselves that whither he went, they could not come, that is, then, as afterwards explained. 2. There are blessings promised in Scripture, to all Israel, without exception. 3. Those that have been rejected and cast off shall at last return and be received. OBJECTION. That the blessings promised only respect those that shall be found alive on the earth at a certain time. ANSWER. The inhabitants of Sodom, Samaria, and Jerusalem, with their daughters, or neighbouring cities, shall all be restored, though destroyed long ago. 2. That all things are given to Christ without exception; and that all that are given shall at last come to him in such a manner as not to be cast out. From which promises, the Universal Restoration is inferred, and proved to be certainly true. OBJECTION.-God sware in his wrath that the Israelites should not enter into his rest. ANSWER. The rest was the land of Canaan, being typical of the time of the Millennium, or Christ's reign on earth, and not of the ultimate state of happiness, OBJECTION.-There are some of whom we read, that he that made them will not have mercy upon them, and he that formed them will shew them no favour. ANSWER. These words must necessarily be understood with some limitation, and refer to a particular season, when they shall have judgment without mercy, but finally mercy shall rejoice against judgment. OBJECTION. That the wicked shall never see light. ANSWER. Not until subdued, or overcome, as the words ought to be rendered. OBJECTION. A great ransom cannot deliver those who are taken away by the stroke of God. ANSWER. The great ransom cannot intend the blood of Christ, the power of which is unlimited, but gold, and all the forces of strength, riches, wisdom, &c., none of these can deliver their possessors from death. OBJECTION.-Solomon says, that there is no work, nor device, nor knowledge, nor wisdom in the grave; and that in the place where the tree falleth, there it shall be. ANSWER. The first part of this objection respects only the state of the body in the grave, but cannot be brought to disprove the consciousness of the soul in a separate state, the resurrection of the body, a future state of existence, or the final Restoration. The second part of this objection has not the least relation to the subject; but belongs to quite another matter. OBJECTION.-The living have hope, but the dead have none, their love, hatred, envy, &c., are per ished. ANSWER. This belongs to the present life, and to the state of the body in the grave, but forms no objection against the Restoration. OBJECTION.-Our Saviour has said, the night cometh when no man can work. ANSWER.-Our Lord was diligent in his work, and we ought to be so in our labours on earth, to which death will put an end. OBJECTION. Many terrible passages of Scripture brought to prove the destruction and future misery of the wicked. ANSWER.-The Scriptures are an unanswerable objection to those who deny a future state of retribution, but not so to the scriptural doctrine of the general Restoration. QUESTION. But does not punishment harden and inflame, instead of soften and subdue the criminals? ANSWER.-Punishment to a certain degree produces the former effects, but in greater degrees and longer continued, produces the latter. OBJECTION. The deplorable state of wicked men, their aversion to good, their love of vice, their hardness of heart, and opposition to every method taken to reclaim them, seem to render their Restoration an event hardly to be hoped for. ANSWER. However difficult it may be for our reason to admit the possibility of such monsters of iniquity being changed and restored, yet nothing is too hard for God, and therefore faith may lay hold on his promises, which he hath graciously given us for our encouragement. OBJECTION. There will come a time when the characters of all men will be so fixed and confirmed, that no change can afterwards take place upon them. He that is unjust let him be unjust still, and he that is filthy, let him be filthy still, &c. ANSWERED.-1. By considering the words as belonging to a certain period, and by the consideration of many other scriptural passages of a like import. 2. Bv comparison; as even the most holy crea tures are unclean, compared with God, so those who remain filthy and unclean, during the present life, may be so esteemed hereafter, in comparison of those holy souls, who have purged themselves from all uncleanliness here, shall be reckoned as vessels of the highest honour in the house of God. OBJECTION. Those who add or diminish shall have the plagues added to them, or their part taken out of the book of life, &c. ANSWER. This is no objection to the general Restoration, but is a solemn warning for us to take heed that we do not fall under those dreadful punishments which await unbelievers and projane persons, nor lose those inestimable blessings which Christ has promised to the faithful, obedient, overcomers, &c. The reflections cast upon the doctrine of the restoration by its opponents shewn to be highly absurd. The doctrine of annihilation considered. There can be but three things possible; endless misery, total annihilation, or the Restoration. The doctrine of annihilation, or a final state of non-existence, proved unscriptural. 1. By the wicked being actually tormented for a long season, ages of ages. 2. Because they are destroyed, not that they might cease to exist any more, bat that they might come to know the Lord. 3. By the unexceptionable instance of Sodom and Gomorrah, &c., who were so long ago destroyed, and yet shall have their captivity returned. The promises made respecting Sodom and Gomorrah, &c., prove the doctrines of annihilation and endless misery, both to be erroneous and the restoration alone to be true. An objection taken from Mr. B's sermon that sinners in hell, will be always under the necessity of committing fresh sin, therefore God will be obliged to continue their punishment to all eternity. ANSWERED.-The objection unscriptural, merely a rash conjecture, totally unfounded. The scripture represents future punishment as the reward of sins committed in this world. Their intention is to destroy sin, and consequently will cause it to cease from being committed. Whatever rage punishments may at first seem to provoke, they must continue until the most rebellious are entirely subdued. The last objection. That sin is infinite, being against an infinite object, containing infinite hatefulness, and justly deserves infinite punishment; and which cannot be fully executed, and therefore endless misery must be their portion. This objection largely answered. 1. By shewing the absurdity of ascribing infinite actions to creatures. 2. Acts of the highest goodness do not extend to God, cannot be infinite, much less can evil actions be infinite. 3. Though iniquities are once in Scripture styled infinite, yet it is evident from the whole passage compared with other parts of Scripture, that infinite is only used for a great multitude. 4. The idea of every sin being absolutely infinite, and deserving infinite punishment or endless misery, entirely confounds and destroys all the different kinds and degrees of sin, and all those distinctions which God hath made and revealed to us in the Scriptures. 5. God threatens to punish sinners for all their sins; and to render their sin and iniquity double upon them: and yet promises to be gracious to them after all, &c. 6. Even allowing that sin is naturally infinite, and deserves infinite punishment, that will not prove that any of the human race must be miserable without end, &c. Eight rea sons given why the author sometimes treats in public upon the doctrine of the Universal Restoration. Eleven reasons mentioned why the author doth not speak of it more frequently and fully in his public discourses. DIALOGUE IV. Friend. I am happy to have another opportunity of discoursing with you, concerning that point in which you differ from your brethren, the final Restoration of all things. I have thought much of the subject since I saw you; and though I must acknowledge, that you have answered as far as I can see, some of the greatest objections that I have found in the Scriptures; yet a considerable number remain to be answered, before I can venture to receive as truth what I have hitherto looked upon as a dangerous heresy; and as I have many questions to propose, I wish to make the best use of my time. Minister.-Propose your objections, as freely as you please; and I will endeavour to answer them as briefly, and at the same time as plainly as possible. Friend. CHRIST threatens the Jews with an eternal exclusion from his presence. "Ye shall seek me, and shall not find me; and where I am, thither ye cannot come." St. John vii. 34. Then said JESUS again unto them, "I go my way, and ye shall seek me, and shall die in your sins. Whither I go ye cannot come. Ye are from beneath, I am from above; ye are of this world, I am not of this world. I said therefore unto you, that ye shall die in your sins; for if ye believe not that I am he, ye shall die in your sins." St. John viii. 21, 23, 24. Minister.-Do you recollect that our LORD uses words nearly similar to some of these, to his own disciples? Friend.-No, indeed; I do not remember any such like expressions used to them. Can you shew them to me? Minister. If I do, will you acknowledge the force of the objection to be removed? Friend. Certainly, I must. Minister. Then read St. John xiii. 33. "Little children, yet a little while I am with you. Ye shall seek me, and as I said unto the Jews, whither I go, ye cannot come; so now I say unto you.' Friend. I am surprised that I should never have observed this before.-Let me read the passage.-Oh! but stop-it is explained in the 36th verse. "Simon Peter said unto him, LORD, whither goest thou? Jesus answered him, whither I go, thou canst not follow me now; but thou shalt follow me afterwards." But nothing of the kind is intimated respecting the Jews. Minister. Not in that text, I confess; but in many others it is more than intimated, that they shall come to know and love him, yea and to behold him as their friend. I think it is intimated in those words which our Saviour used, in the close of his threatenings to Jerusalem. Behold your house is left unto you desolate; and verily I say unto you, ye shall |