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 the rich man, unless we could find some passages o 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 life time; 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 life time he had his good things; and likewise Lazarus, evil things; and that therefore it was but reasonable that the scene should be chang

ed; that Lazarus should be comforted, and he tormented. And I think, nothing can be fairly argued from this case, in favor 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 never was 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 cotradict 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 proporton? Whereas we read (Psal. Ixii. 12) "Also unto thee, O Lord, belongeth mercy; for thou renderest to every man according to his work."

Friend. Indeed, I could not have thought that so much could have been said upon 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?

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 difficult to re

move 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 perish wherein I was born; and the night in which it was said, there is a man-child conceived. Let that day be darkness; let not God regard it from above; neither let the light shine upon it. Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of day terrify it. As for that night, let darkness seize upon it; let it not be joined unto the days of the year; let it not come into the number of months. Lo! let that night be solitary; let no joyful voice come therein. Let them curse it that curse the day, who are ready to raise up in their mourning.-Let the stars of the twilight thereof be dark; let it look for light, but have none; neither let it see the dawning of the day; because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes. Why died I not from the womb? Why did not I give up the ghost, when I came out of the belly? Why did the knees prevent me? or, why the breast that I should suck? For now should. I have been still, and been quiet; I should have slept; then had I been at rest, with kings and counsellors of the earth, who built desolate places for themselves; or with princes, that had gold, who filled their houses with silver: or, as an hidden, untimely birth, I had not been; as infants, who never saw light. There the wicked cease from troubling; 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.