is fubordinated to him, it is manifeft that he is excepted who did fubordinate all things unto him; and when the all shall be fubordinated unto him, then fhall alfo the Son himself be fubordinated unto him who fubordinated all things unto him, that GOD may be all in all. In which words we find comprized the following points, viz.

"Ift, That our Saviour's kingdom shall have an end.

"2dly, That its end fhall be after a previous fubordination of all things to himself.

"3dly, That its end fhall be by a furrender of the kingdom unto God the Father.

"4thly, And shall be attended with a fubordination of the Son to the Father; And

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5thly, That this final fubordination of Chrift, being the ultimate end and point in view of all his wishes, must be the uttermoft completion of the joy that was fet before him.

"The kingdom of Chrift is that which he rules and conducts as Mediator. But when all things fhall be fubordinated unto him, then will Chriff's mediatorial office cease, as having attained its purpofe; and fo ceafing, that great comprehenfive æon of his mediatorial kingdom, will be accomplished, and will be fucceeded by a purely divine acconomy, wherein Chrift will no longer reign as Mediator, but as God, and one with his Father."

Letter III. "Chrift's Kingdom what, and where it is, and when it began.

Letter IV. "Chrift's Kingdom will confift of many fucceffive parts or periods,'

One of these periods he fuppofes to be the Millenium.—In this Letter he alfo declares his opinion of the pre-existence of fouls.

Letter V. "The term æonian, applied to the word fpirit, im-ports not that he is eternal.

Letter VI. "Logos, the only begotten Son of God, is the true æonian fpirit, and diftin&t as fuch from his Father.

Letter VII."Farther Remarks on Cbrift's aonian character, implying his perfonal distinction.”

In this Letter he afferts the perfonal diftinction of the Logos from the Father, as a doctrine fupported by various texts

of Scripture; as the voice of the grand principles of our redemption: and then very properly adds, "It is true, the manner of this distinction must be to us inconceivable; but if it might therefore be denied, we may alfo deny, for the fame reason, that Chrift is at once both God and Man; which yet is an unquestionable article of our faith,"

Letter VIII, God wills EFFECTUALLY that all men shall be restored."

In fupport of this doctrine he refers to 1 Tim. ii. 4. God will have all men to be faved; but he would have it translated,

to be recovered or reftored, as more agreeable (in his opinion) to the Greek original [ownva] as well as the Syriac. verfion,

Speaking of Damnation and Restoration, he fays,“ All men as fons of Adam, are under doom of æonian death; all men as heirs in Chrift are deftined to an æonian life: but then this life, being in Chrift only as the root, must first be by him quickened in a man, before that man can live; and this quickening is his Refloration. But then where this regenerating does not happen before the day of the divine wrath. is difclofed, there is Damnation."

Neither life nor falvation belong to us as men; as men we are all obnoxious to divine wrath, and doomed to the terrors of the æonian death. Yet God exprefly willeth that all men fhall be delivered from their mifery: this their deliverance must therefore certainly be in its due time; but God willeth not exprefly that all men fhall be kept, preferved, or faved from falling into mifery; mifery, therefore, may happen to many."

Here (as we hinted before) our Author introduces his own method of argumentation, and tranflates his Scripture-proof (1 Tim. ii. 4.) as may best coincide with it.- -A hazardous method in points where Revelation, and not Argument, should þe our principal guide.

Letter IX, "Of the explicit and implicit will of God."

By the implicit will of God he means, "that fimple velleity in the Divine Mind, which lives there eternally, even while as yet undecreed, unproduced, unexhibited."-By the explicit will of God he means, "what exifts, as produced or ex-. hibited out of the Father, in his Word or Logos, his æonianly or temporally formed will."

Letter

Letter X. "CHRIST in his character of a Reftorer confidered at large." 1 Tim. iv. 10. We truft in the living God, who is [wrnp] the Reftorer or Deliverer of all men, especially of the believers."

Sect. 1. "The fons of Adam were finners before they became the Sons of Adam.'

Here our Author exprefly mentions his "belief that the human foul was a fallen creature before the creation of this world, and that Adam was appointed to be our father with a view to our recovery. See Fer. i. 4, 5. John. ix. 2.

Sect. 2. "Chrift the fecond Adam.”

Sect. 3. "Chrift the [owrnp] Reftorer or Deliverer of all men." See Luke iii. 6. 1 John ii. 2. John iv. 42. 1 Tim. ii. 4. Tit. ii. 11. 1 John iv. 14. 2 Pet. iii. 9. In all these texts, where the words Salvation, Saviour, or faved, occur, he reads Refloration, Reftorer, and restored, in his quotation of them at large.- To fhew the univerfality of this Restoration through Chrift, he adds," His work will be a perfect and accomplished work, extending univerfally to every individual, feeing he will have all men to be reftored, and come to the acknowlegement of the truth." 1 Tim. ii. 4.

Sect. 4. "Wickedness fhall have its due punishment, yet not defeat our LORD's purpofed Reftoration.”

The whole (he thinks) that we can conclude from the threatnings against the wicked is, not that the blood of Jefus fhall never be applied to them, but that (Rev. xiv. 10, 11.) they shall drink of the wine of the wrath of God poured without mixture (i. e. without guft of hope or mercy) into the cup of his indignation; and fhall be tormented with fire and brimftone in the prefence of the holy angels, and in the prefence of the lamb; (i. e. with their fulleft approbation of that dreadful scene) aud the fmoke of their torments ofcendeth up [sis asuva alwvwv] to an age of ages, or the æonian age; whilst they who are restored fhall rejoice, because (Luke i. 77.) be giveth them the knowlege of their Restoration in the remiffion of their fins. Hence allo we may prefume it happens, that even the holy angels, and most benevolent and reasonable of all creatures, will behold the miseries of the damned with all approbation and praife; (Rev. xiv. 10. xix. 1-7.) even as God beheld the fufferings of his Only Begotten, in view of the glorious energies and iffues which he had decreed to produce out of them."

Sect. 5:

Sect. 5. Chrift the Reftorer, especially of thofe that believe."

"The efpecial Restoration of believers (he fays) confifts in that they are now, even in this life, without any acceffory fufferings, without any damnation to be inflicted upon them, reftored to life; having their fins obliterated, and their perfons accepted, merely for their believing." See John v. 24. 1 John iii. 2, 14. Heb. x. 4. Eph. ii. 5. 1 John v. 12. Thefe texts are tranflated, as ufual, by our Author; who afterwards adds, When one confiders the vaft difference between being thus received in the favour of God for believing only, and the paffing through the horrors of hell-fire; one has abundant reason to apply the word especial to the falvation of those that believe. So then the difference between the especial Restoration, and the universal Restoration, is ftill the difference, which, for the prefent æon, fubfifts between heaven and hell, between Adam in his ftate of innocence, and a loft foul in the realms of darkness."

Letter XI. "The property of CHRIST, as Redeemer, may be doomed to conian fufferings."

Sect. I. "The beloved property of Chrift may, for good reafons, be damned or accurfed to certain pains and penalties due to a damned and accurfed creature."-Thus the Jews, for whom our Lord declares his love to be indefefible, (Rom. xi. 28.) are, when not believing in Chrift, in the damnation of Gehenna or Hell. (Matth. xxiii. 15, 32, 33.)

Sect. 2. "Thofe very Jews who are delivered up to the damnation of Gehenna, will be likewife delivered out of it, or in the vulgar phrafe, be faved, i. e. restored." See Rain. xi. 25, 26. Micah ii. 12, 13. Ifa. xiv. 25.

Sect. 3.

"Chrift a ranfom for all." I Tim. ii. 6.

Letter XII. "The doctrine of an univerfal Reconcilement to GOD in CHRIST, excludes not that of the damnation of the wicked [ES TOV aswva] aonianly."

Letter XIII." The efficacy of CHRIST's facrifice must_extend to all his creatures." Col. i. 16, 20.- Upon this paffage in the Epiftle to the Coloffians, our Author argues, that as the former verfe is "an acknowleged proof that Chrift made all things univerfally, bad as well as good,"fo the latter "is as powerful a proof, that he will reconcile all things to himfelf, bad as well as good and to prefume otherwife, to prefume that all things in a former claufe of a text, is not the all things in the latter clause of it, is to render the Scripture

language

language doubtful, precarious, deceiving, which is by no

means warrantable or serviceable to the truth."

Letter XIV. "The extent of the promife, that death shall be no more." Rev. xxi. 4.

Letter XV. "In CHRIST the first fruits, the whole Creation is deemed holy before God." Rom. xi. 16.

Letter XVI." A paffage in the Epifle to the Hebrews (viz. chap. ii. 8, 9.) confidered; and the fallen angels compared with fallen men,"

The above paffage he thinks fo very decifive, that no other proof of the point in hand (he fays). would be wanted, if the terms of it were not difputed. He reads it, however, very differently from the prefent tranflation, thus

"Now we fee not yet all things put under him, but we fee Jefus, crowned (i. e. rewarded) for the fuffering of death, with glory and honour, lowered for a little while lower than the angels, that fo he might tafte death for all, excepting God." His reafons for this great variation from the common reading, are too long for our infertion, as well as many other of his deductions from texts of Scripture, for which we muft therefore refer to the work itself.

In the Letters XVII.-XXIII. inclufive, he confiders various objections that have been raifed against the doctrine of Univerfal Restitution, from the following texts of Scripture, viz. 2 Cor. iv. 17, 18. 1 Tim. i. 17. Matt. xxv. 46. Eph. iii. 10, 11. Heb. xiii. 20. Matt. xxvi. 24. Heb. ii. 16. -Thefe texts he tranflates and comments upon, in a manner the most agreeable to his profeffed defign. As to the propriety of fuch a method, we have hinted our own opinion already.Thofe who chufe to confult the work itself, will find it fraught with a large fhare of bold reafoning, and by no means deftitute of a confiderable portion of learning, and fkill in criticifm. The language, however, is not the moft accurate, in point of compofition; owing, perhaps, to the Author's being more converfant in fome other tongue, than the English.- But this is conjecture only.

In Letter XVIII. he mentions his intention of publishing a fecond part, in which he purpofes to give his fentiments concerning the human foul: and at the end of the book, we are informed, by an Advertisement, that he will publish a SYRIAC GRAMMAR, with a defence of the Syriac Teftaments; but as the work will be expenfive, he fays he will require 609

fubfcribens