must be frustrated eternally in his designs, or all must be restored at last, and made happy by love and free love.

The first is blasphemous, the second is dishonourable to God; therefore, the third must be true: for I cannot think of a fourth copelusion.

Friend. What do you think of the deplorable case of Esau, who, for one morsel of meat, sold his birthright; and afterwards, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully, with tears?

Minister. He certainly lost, or rather sold his birthright; in consequence of which, he lost the blessing belonging to the firstborn: bat lest any should be led to conclude from this, that poor Esau had no blessings at all, the same apostle informs us, that," By faith, Isaac blessed Jacob and Esau, concerning things to come." Heb. xi. 20. By this we fnd, he was blessed as well as Jacob; but in a less degree.

Friend.-Do we not read, "Jacob have I loved, but Esau have I hated?" Rom. ix. 13, Mal. i. 2. 3.

there is a great gulph fixed; so that they which would pass from hence to you, cannot; neither can they pass to us, that would come from thence. Does not this imply the absolute impossibility of the rich man's being ever restored?

Minister. You have asked me many questions; give me leave to ask you one. Do you believe, that Jesus of Nazareth was able to pass that impassable gulph ?

Friend.-Indeed, that is a question I never heard proposed before; and which I am not prepared to answer, without farther consideration. Pray be so kind as to give an answer yourself, and tell me what you think of it.

Minister. I believe, that with man it is impossible; but with God all things are possible. And I believe, that Jesus Christ was not only able to pass, but that he actually did pass that gulph, which was impassable to all men, but not to him. And he assures St. John, that he had passed it, and not only so, but that he had the keys of the same in his possession; for he saith," Fear not, I am the first and the last; I am he that liveth, and was dead; and behold, I am alive for evermore, amen; and have the keys of hell and death." And St. Peter informs us, that "Christ once suffered for sins, the just for the unjust, (that he might bring us unto God;) being put to death in the flesh, but quickened by the spirit; by which also he went and preached to the spirits in prison; who sometime were disobedient, when once the long suffering of God waited, in the days of Noah, while the ark was preparing." And he also tells us, that we "shall give account to him that is ready to judge the quick and the dead. For this cause was the gospel preached also to them that are dead," (in distinction from them that are quick) "that they might be judged according to men in the flesh, but live according to God in the spirit." See Rev. i. 18. 1 Pet. iii. 18, 19, 20. iv. 5, 6.

Minister. Yes, most certainly: but then this love and hatred, so called, were manifested to their posterity, and not to their persons, in the manner described by the prophet; "I have loved you, saith JEHOVAH; yet ye say, wherein hast thou loved us? Was not Esau Jacob's brother? saith Jehovah; yet I loved Jacob, and I hated Esau, and laid his mountains and his heritage waste, for the dragons of the wilderness." This manifestation of hatred did not affect the eternal state of their souls, but their condition in this world. God declared, that Jacob's seed should exist as a distinct people to the end of time, but that Esau's should not; and this difference is evident; for the remains of Esau's seed were, in the days of the Maccabees, incorporated with the seed of Jacob, and existed no more for ever, as a nation by themselves. From Jacob's race the Messiah Friend. You know, the common opinion was to come, and all nations were to be bless-is, that the Spirit of God, in Noah, preached ed in the seed of Israel. In all these instances, unto the inhabitants of the old world; who, and in many others, there was a manifest in St. Peter's time, were shut up in the prison preference of Jacob to Esau, but nothing like of hell. But I must confess, it appears to me positive hatred can be intended. a very dark text.

Christ says, (St. Luke xiv. 26) "If any man come to me, and hate not his father and mother, and wife, and children, brethren, and sisters, yea, and his own life also, he cannot be my disciple." But we cannot suppose our Lord intended positive, but comparative hatred; according to St. Matthew, x. 37. "He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me, is not worthy of

me.”

Friend. What you have said upon this subject appears to have some weight, and I will consider it more fully hereafter; but I must beg leave to ask you, how you get over that great gulph which is placed between the regions of Paradise and Gehenna, of which Abraham speaks to the rich man; saying, and besides all this, between us and you

Minister.-If you only observe how particular the expressions are in these texts, I think it will soon appear that not the Spirit of God in Noah, but the spirit, or soul, of Christ in its disembodied state, is here intended. His body was doubtless quickened by his soul, or spirit, coming into it again: was it not?

Friend. It seems most reasonable to believe it was.

Minister. Then observe the next words, he went; here the idea of a journey to a distant place is intimated, the original word being expressive of an actual passage from one place to another, and is the same that is used in verse 22, for the ascension of Christ into heaven; so that he appears to have gone into the prison in the same proper sense, as he afterwards went into heaven. He actually journied to

that are dead, in a moral or a spiritual sense It need not have been said; For, for this cause was the gospel preached also to them that are dead, if only the spiritually dead are intended; for it is rarely preached to any other but such. Why should it be said, that they might be judged according to men in the flesh, if they were men in the flesh at the time when it was preached to them?

This passage proves the existence of the soul after the death of the body; for unless the soul of the antediluvians existed after the drowning of their bodies, Christ could not have preached to them in prison. But the dead being opposed to the quick in this passage sufficiently, and even incontestibly, determines the sense.

With a little attention, we may easily be convinced, that Christ was not only designed to be a covenant of the people, (meaning the Jews) and a light to the gentiles; which two descriptions comprehend all the living; but also, to bring out the prisoners from prison, and them that sit in darkness, out of the prison house; which (if it be not a repetition) must intend the dead, as all the living were mentioned before.

the place of confinement, and preached to the spirits, &c. He preached the gospel, no doubt, not to men in the body, but to the spirits, to those in a disembodied state; not only so, but to the spirits in prison. Had they not been in prison, Christ would not have gone into the prison to preach to them. But, who were these spirits ?-St. Peter informs us that they were those who were sometime disobedient; but this expression intimates that the time is perfectly past; as, "Ye were the servants of sin; for when ye were the servants of sin, ye were free from righteousness." Rom. vi. 17, 20. St. Peter tells us when they were disobedient; when once the long suffering of God waited in the days of Noah, while the ark was preparing. Here he evidently distinguishes the two periods of their visitation; one is called the preaching of Christ, by his spirit, after he was put to death in the flesh; and the other is called the long suffering of God, which waited in the days of Noah, while the ark was preparing. The long suffering of God waited upon them, before they were drowned, while the ark was building; but Christ preached to them when they were spirits in prison. They were disobedient to God's long suffering; but it is not certain "And he said, it is a light thing that thou that they were so when Christ preached to shouldst be my servant to raise up the tribes them; but the contrary is intimated in these of Jacob, and to restore the preserved of Israel: words: for this cause was the gospel preach-I will also give thee for a light to the Gentiles, ed also to them that are dead, &c. This cannot intend those that are spiritually dead only, but those whose bodies are dead; because we here find the dead set in opposition to the quick, or those whose bodies are alive, and not those that are spiritually alive; for we may observe, that whenever the words quick and dead occur, by quick, we always understand those whose bodies are alive; and by dead, those who have ceased to exist here. Acts x. 40, &c. St. Peter, in his sermon to Cornelius and his family, informed them of Jesus, who was slain, whom "God raised from the dead, and shewed him openly; not to all the people, but unto witnesses, chosen before God; even to us, who did eat and drink with him, after he rose from the dead. And he commanded us to preach unto the people, and to testify, that it is he who was ordained of God to be the judge of quick and dead." And St. Paul says to Timothy, "I charge thee, therefore, before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and his kingdom; preach the word," &c. See 2 Tim. iv. 1. So in 1 Pet. iv. 5, the words quick and dead are used in the same manner; and then immediately, while the idea is warm in our minds, the apostle gives us the reasons why the gospel was preached to the dead, (or the spirits in prison) of which he had before informed us, and now repeats again, and assures us, that it was, that they might be judged according to men, in the flesh; or as though they had heard it while they were alive in the flesh; but also, that they might live according to God, in the spirit. The

that thou mayest be my salvation unto the end of the earth. Thus saith JEHOVAH, in an acceptable time have I heard thee, and in a day of salvation have I helped thee; and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to canse to inherit the desolate heritages." Thus far the Redeemer's work seems limited to the earth, and respects the living. But the prophet goes much farther, and says, "That thou mayest say to the prisoners, go forth, to them that are in darkness, shew yourselves; they shall feed in the ways, and their pastures shall be in all high places. They shall not hunger nor thirst; neither shall the heat nor sun smite them; for he that hath mercy upon them shall lead them, even by the springs of water shall he guide them." See Isaiah xlii. 6. 7, xlix. 6, 8, 9, 10. Compared with Rev. vii. 14, 15, 16, 17. The words of the Saviour, as described by the elegant pen of Isaiah, (chap. Ixi. 1, 2, 3) seem to comprehend a great variety of particulars; all which he hath performed already, or shall execute in due time. "The Spirit of Adonia JEHOVAH is upon me; because JEHOVAH hath anointed me, (1) to preach good tidings to the meek: (2) He hath sent me to bind up the broken hearted; (3) to proclaim liberty to the captives, (4) and the opening of the prison to them that are bound: (5) to proclaim the acceptable year of JEHOVAH, (6) and the day of vengeance of our God: (7) to comfort all that mourn: (8) To appoint unto them that mourn in Zion, to give unto them: First, beauty for ashes; Secondly, the oil of joy for mourning; Thirdly, the garment of praise for the spirit of heaviness; that they

Secondly, The planting of JEHOVAH, (and ALL | words, and contemned his counsels; for for this end)-that he might be glorified." which reason he hath shut them up in darkOur Lord Jesus Christ, by his process, ness, and in the shadow of death; in such a hath laid a foundation for the recovery of all situation that no power but his own, can give men. "For to this end Christ both died, them the least help, much less release. Such rose, and revived, that he might be Lord, circumstances seldom occur in this life; but both of the dead and living." Rom. xiv. 9.- these words are a lively and affecting descripHe passed through all our states, that he tion of the miseries of the future state. 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 sympathized with us in our sorrows-he bare our sins in his own body, on the tree-he was buried-he descended into Hades-he arose-ascendeth-sitteth at the right hand of God-and maketh continual intercession for us.

It seemed necessary that Christ should visit men in all situations, that he might redeem them. The apostle informs us, saying, Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them, who, through fear of death, were all their lifetime subject to bondage. Heb. ii. 14, 15. It was not only necessary that he should die, to vanquish death, and to redeem us from its power; but it was equally needful for him to go into those places, where spirits were confined in the regions of darkness, that he might gain universal dominion, spoil principalities, and redeem the captives whom he had bought with his blood, in order that he might ascend up to heaven, and open to his followers the gates of eternal life."

“Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men.-Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things." Eph. iv. 8, 9, 10. "And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it." Col. ii. 15.

Thus our Saviour by his divine process, hath obtained a right to open the prison doors, and let the captives go free; and though the rich man was in torments where he could not get a drop of water to cool his tongue, and had judgment without mercy because he had thewed no mercy; yet it is possible that, by the blood of the covenant, he may be sent forth out of the pit where there is no water. See Zech. ix. 11. The Lord Jesus is able to take the prey from the mighty and to deliver the lawful captive. Isa. xlix. 24.

"Such as sit in darkness, and in the shadow of death, being bound in affliction, and iron; because they rebelled against the words of God, and contemned the counsel of the Most High; therefore he brought down their heart with labour; they fell down, and there was none to help." This evidenty points out the deplorably miserable state of sinners cut off in their sins; having rebelled against God's

"Then they cried unto JEHOVAH in their trouble and he saved them out of their distresses. He brought them out of darkness, and the shadow of death, and brake their bands in sunder. O that men would praise JEHOVAH for his goodness, and for his wonderful works to the children of men! For he hath broken the gates of brass, and cut the bars of iron in sunder." Psal. cvii. 10, 16.

This amazing deliverance seems to be described in such language as corresponds much better with the deliverance of the spirits from their dreadful prison, than any temporal mercies that are bestowed on mankind here on earth. "The righteous shall see it and rejoice; and all iniquity shall stop her mouth: whoso is wise, and will observe those things, even they shall understand the loving kindness of JEHOVAH," ver. 42, 43.

Those who are acquainted with the Divine character, and see his designs of mercy towards his creatures, shall rejoice in the same. They that are wise, shall observe these things, and shall understand his loving kindness; and that "JEHOVAH is good to all; and his tender mercies are over all his works." Psal. cxlv. 9.

Thus, how impossible soever it might appear to us, that the rich man should ever be delivered, we must remember that “ with God nothing shall be impossible." St. Luke i. 37. "Is there any thing too hard for JEHOVAH ?” Gen. xviii. 14. Behold (says he) I am JEHOVAH, the God of all flesh: Is there any thing too hard for me?" Jeremiah xxxii. 27.

Our Saviour says, St. Matth. xix. 24, St. Mark x. 25, St. Luke xviii. 25, “It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Whether the word here used, intends a camel, or a cable, it certainly implied the greatest difficulty imaginable, even amounting in the view of his disciples, to a natural impossibility, or they would not have been as the evangelist expresses, exceedingly amazed and astonished out of measure at his words, "saying among themselves, who then can be saved?" But though Jesus meant to represent the matter as in itself a kind of natural impossibility, and absolutely impossible to men; yet he could not intend thereby, that it never should be accomplished, because he immediately adds, "with men this is impossible; but not with God. For with God all things are possible." St. Mark x. 27. Therefore, though it was impossible for men to pass the gulph between Paradise and Gehenna; yet as we have seen, Christ was able, and therefore as we know not the ne plus ultra of his power to save, we cannot positively conclude against the Restoration, from this instance of

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Friend. Indeed, I could not have thought that so much could have been said on that side of the case; and though I am not yet, wholly satisfied, I must confess, some of my great difficulties seem to be removed from what you have said; and yet there appears something very dreadful in the account. Pray, do you understand it as a parable?

the rich man, unless we could find some pas-renderest to every man according to his work." sages of Scripture, where God has promised never to restore or to reconcile such to himself, whom he hath once cast off; the contrary to which, I think, may be proved; but I am at present considering, that, in the nature of things it is not impossible for God to restore the rich man, if he so pleases; and consequently others that are in the same situation. Behold the rich man in another world. He seems now to have much more true benevolence in him than in his lifetime; for when he could not obtain a drop of water for his tongue, he pleads much more earnestly for Lazarus to be sent to his five brethren to testify to them, lest they also should come into the same place of torment with himself. Here he urges the matter most earnestly; and does not seem willing to be denied. This shows him not to have been so lost to virtue as Satan; since he and his angels, though miserable themselves, seek to make all men so too, though their torments are increased thereby.

Add to all this that Abraham called the rich man, "Son," and bade him remember that in his lifetime he had his good things; and likewise Lazarus evil things; and that therefore it was but reasonable that the scene should be changed; that Lazarus should be comforted, and he tormented. And I think nothing can be fairly argued from this case in favour of endless damnation. For in this case if he was doomed to suffer while God exists, there could be no proportion between the sufferings, torments and evil things of Lazarus on earth, and those which he endured in hell; whereas it is intimated in the Scriptures, that all things are determined by number, weight and measure. Let us hear what our Lord has said upon the subject. St. Luke xii. 47, 48. "And that servant who knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with MANY stripes. But he that knew not and did commit things worthy of stripes, shall be beaten with FEW stripes; for unto whomsoever much is given, of him shall much be required; and to whom men have committed much, of him they will ask the more.' But what difference so much to be noticed, could there be, if both were to be beaten to all eternity? Or how could either be said to have FEW, if there was never to be an end ?-Impossible! Rev. xviii. 7. "How much she (Babylon) hath glorified herself, and lived deliciously; so much torment and sorrow give her." All this appears just and reasonable. But to suppose a poor ignorant heathen, or a child of ten years old, will remain in misery as long as the most persecuting tyrant, or apostate Christian, seems to contradict all the ideas we have of justice and equity, as well as of goodness; for in this case, who can suppose that each one is exactly rewarded according to his works? And especially can any think that mercy has any hand in a reward, where there is seemingly no proportion? Whereas we read, (Psal. lxii. 12) " Also un

Minister.-I am most inclined to think it is a piece of real history, known to our Saviour, who was well acquainted with what passed in the spiritual, as well as the natural world; and who intended thereby to give an awful warning to the Pharisees (who were covetous) of the dreadful condition of wicked rich men in the next state; and especially of those who neglect or despise the poor.

Friend. I am inclined to think with you in this matter; and therefore, without any farther delay, I shall pass to mention another strong objection to the doctrine of the Restoration of all men; viz. the instance of Judas; of whom our Saviour says, "The Son of man goeth, as it is written of him; but woe to that man by whom the Son of man is betrayed; it had been good for that man, if he had not been born. St. Matt. xxvi. 24. St. Mark xiv. 21. If Judas should ever be restored, how could the Saviour say, "Good were it for that man, if he had never been born?" I think you will find it very difficult to remove this objection; for, if he is ever to be happy, (though after many ages) it will be good for him that he was born.

Minister. I cannot think that this is so strong an argument against the general Restitution, as most that use it imagine. It was a common proverb among the Jews, when any great misfortune happened to a man, or his family, to say, "Good were it for that man, if he had never been born." And thus our Saviour used it with great propriety respecting Judas; for who that thinks with any reason at all, would not have wished that he had never been born, rather than to have betrayed the dear Redeemer?

Friend. But can any thing less than endless damnation be sufficient to justify the expression of "Good were it for that man, that he had never been born.

Minister. I am of opinion that even worldly troubles (short as they are) may sufficiently justify the expression. There are a thousand circumstances into which the children of Adam fall, that make their case infinitely worse than though they had never been born, even without supposing a state of future punishment at all. I had rather, a thousand times, never have been born, than to have betrayed Christ, even upon the supposition that I had never been doomed to suffer for it beyond this life. Job, when he had lost his substance, his children, and his ease, opened his mouth, and through excess of grief cursed the day of his birth; though it does not appear that he had any fear of future damnation, but the reverse.

And Job spake, and said, "Let the day

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which it was said, there is a man-child con- | such a solemn protestation of his innocence ceived. Let that day be darkness; let not and uprightness, before God and man, as we God regard it from above; neither let the find in the xxix. xxx. xxxi. chapters of that light shine upon it. Let darkness and the book. If such a man had reason to say, shadow of death stain it; let a cloud dwell" Wherefore then, hast thou brought me forth upon it; let the blackness of day terrify it. out of the womb? Oh! that I had given up As for that night, let darkness seize upon it; the ghost and no eye had seen me! I should let it not be joined unto the days of the year; have been as though I had not been; I should let it not come into the number of months. have heen carried from the womb to the grave." Lo! let that night be solitary; let no joyful (See Job x. 18, 19.) With what amazing voice come therein. Let them curse it that propriety might Christ say of Judas, the traicurse the day, who are ready to raise up in tor, who sinned in such a dreadful manner, their mourning.-Let the stars of the twilight and had such horrible guilt on his conscience; thereof be dark; let it look for light, but have who died in black despair, perished in such none; neither let it see the dawning of the an awful situation, in his sins, and, probably, day; because it shut not up the doors of my by his own hands; who suffered the most vimother's womb, nor hid sorrow from mine olent agitations of mind, died under the power eyes. Why died I not from the womb? Why of the horrid suggestions of the great enemy did not I give up the ghost, when I came out of men, without one smile, or look of forgive of the belly? Why did the knees prevent me? ness, from Jesus, or even daring to seek it; or, why the breast that I should suck? For whose sorrow in this life far exceeded Job's, now should I have been still, and been quiet; (for Job had no sense of guilt, treason, and I should have slept; then had I been at rest, ingratitude; nor was he filled with rage, blaswith kings and counsellors of the earth, who phemy, and despair)-and who must probably built desolate places for themselves; or with have his portion in the second death;-"Good princes, that had gold, who filled their houses were it for that man, if he had never been with silver: or, as an hidden, untimely birth, born!" even upon the supposition that his torI had not been; as infants, who never saw ments are not designed to continue while God light. There the wicked cease from troub- exists. ling; and there the weary be at rest. There the prisoners rest together; they hear not the voice of the oppressor. The small and great are there; and the servant is free from his master." See Job iii. 2, 19.

From this discourse, it seems, that Job thought it would have been better for him never to have been born than to have fallen into sach sore troubles in this present life, without taking the other into his account; but if he had known that he had been doomed to suffer the amazing torments of the second death, in the lake of fire and brimstone, what would he have said? Even upon the supposition that it was only to last for ages, he would have thought that his being born into this world to be fitted for such a punishment, would have been the greatest curse that could have befallen him.

Jeremiah is another instance much to my purpose; who wished he had never been born, even at the very time when he knew that the Lord was his helper; only because he had been put in the stocks by Pashur, and had suffered a little pain and shame in a good cause. He was not afraid of endless damnation, nor yet of any future punishment; for he thus expressed himself, in all the language of full assurance: "but JEHOVAH is with me, as a mighty terrible one; therefore, my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed, for they shall not prosper, their everlasting confusion shall never be forgotten. But, O JEHOVAH of Hosts, that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them (or, thou wilt let me see, &c.) for unto thee have I opened my cause. Sing If Job, who could say, "I know that my unto JEHOVAH, praise ye JEHOVAH, for he hath Redeemer liveth, and that he shall stand at delivered the soul of the poor from the hand the latter day upon the earth. And, though of evil doers." How strong his faith! how full after my skin worms destroy this body, yet in his assurance! Yet it is evident, that he my flesh shall I see God; whom I shall see thought it would have been much better for for myself, and mine eyes shall behold, and him personally, never to have been born; for not another; though my reins be consumed he immediately adds, "cursed be the day within me. He knoweth the way that I take; wherein I was born; let not the day wherein and when he hath tried me, I shall come forth my mother bare me, be blessed. Cursed be as gold. My foot hath held his steps; his the man who brought tidings to my father, way have I kept, and not declined; neither saying, a man-child is born unto thee, making have I gone back from the commandment of him very glad. And let that man be as the his lips; I have esteemed the words of his cities which JEHOVAH overthrew, and repented month more than my necessary food. Though not. And let him hear the cry in the morning, he slay me, yet will I trust in him; but I and the shouting at noontide; because he will maintain mine own ways before him. slew me not from the womb; or that my moHe also shall be my salvation. My righteous- ther might have been my grave; and her womb ness I hold fast, and will not let it go; my to be always great with me. Wherefore came heart shall not reproach me so long as I live." I out of the womb, to see labour and sorrow, (See Job xix. 25, 26, 27; xxiii. 10, 11, 12; that my days should be consumed with xiii. 15, 16; xxvii. 6.) And who could make shame ?" See Jer. xx. 11–18.