eternal love, and by virtue whereof he must indeed at last let the disobedient creatures, that will not be ruled by his Spirit, forcibly feel what they choose, or punish them both in this and the next world according to equity, as long as they continue in their wickedness: however so, that not the pain itself, which the creatures feel through their own fault, much less an endless duration of such pain, but an eternal destruction of sin, and the entire separation of it from the creatures, is the ultimate end of their punishment, which also at last must be actually obtained.

painful, so that it may not experience the severity of this holy justice in the next world, when the fire of the divine wrath will be all in a blaze.

all the divine attributes in the finest harmony. I For, according to this doctrine, how can any person have the least doubt of God's earnest love and mercy towards all men, yea, towards all his creatures in general, that want to be pitied by him, when he hears, that God is not only willing to deliver all from their misery, but that at last he also will deliver every one without exception, and grant them all really to enjoy his tender mercies? Do you not think that there is a sufficient inference to be drawn from this doctrine what a holy Being that God must be who can have no communication with any thing that is unholy, and can- O how venerable does this right idea of not suffer the corrupt creatures to come before God's punishing justice make it to an enlighthis face, till they are most perfectly cleansed ened soul! How gladly does the soul bow from all thir sins,so that neither spot or wrinkle under it in this time of grace, suffering this thereof can be any more discerned upon them? holy justice to mortify all that is evil, and to Ah! how ought men to use all earnest endea-sever it from the soul, though the operation be vors to be sanctified by times, in order to be soon received into the communion of this holy God, and not be so long banished from him! And whosoever farther considers, with what unspeakably great glory this God rewards all such as make good use of this present time of grace, and how severely he punishes all impenitent sinners and hypocrites for all their sins, not the least excepted, both by the first and second death, and indeed in such a manner, that in proportion to and according to the nature of the sin, both in severity and duration of the punishment are exactly ordered, (as Christ teaches us in St. Luke xii. 47,48; St Matt. xi. 22, 24; St. Luke x. 12, 14; ) and at last will serve to humble the wicked creatures to the utmost before their Creator, and to dispose them to suffer sin to be entirely separated from them. Whosoever, I say, considers this, will own with me, that this God is a most just Being, who loves righteousness. And must he not be infinitely wise who knows how to bring all his divine counsels to pass without suffering any part of his plan to fail? And must not this God also be Almighty,who can in such a manner cast down to the ground all creatures that oppose him, let them be never so strong and numerous, so that at last they must give up the victory, and with all their heart become subject to him? And lastly, if you will also be certain how true the holy Scriptures are, which contain the uttered and written words of God, and how all things theren foretold shall be entirely accomplished, do out consider the holy doctrine of the restoraion of all things, and you will see how it is othing else but a most exact and perfect fulilling of the Scriptures, and of every thing hat God has manifested therein, concerning is love, mercy, holiness, justice, wisdom, powr, &c.

By means of this holy doctrine likewise any points in controversy among the differat sects in christendom may be determined nd decided, and consequently a good foundaon laid for the uniting the Christian world, hich at present is divided into so many pares. For instance, this holy truth most plainly lews what God's punishing justice is, namenot a tyrannical revengefulness, having for aim nothing else but the pain and misery the creatures; but such an holy attribute the supreme God, which is grounded in his

This holy doctrine likewise shews the right foundation of divine election and eternal reprobation, and demonstrates both to Lutherans and Calvinist's as well wherein each party is right, as what they want of the full understanding of this important point. The doctrine of the Lutherans is orthodox, which teaches that God with great earnest will have all men saved, and that he also really saves those who during this time of grace come to believe in Christ, and persevere in faith, and that from eternity he has predestinated them for eternal life. But it is without foundation, that therefore they want to exclude to all endless eternity, from all participitation of the divine mercy, the rest in general that do not believe to this elect: and this is owing to their not discerning the great difference between the prerogative of the heavenly birth-right, to which is annexed an exceeding great glory, and the common portion in the blessed subjection in the kingdom of God. So also what the Calvinist's teach, that those shall be actually saved, whom God will have to be saved, is indeed a scriptural truth: But the aditional conclusion is good for nothing: That since but a few men are saved, consequently God will have but the least number saved. Or, although he does in some sort desire the salvation of all men (as some among them own) yet, say they, he will not really give faith to all men, which in reality is the same with the former. But the holy doctrine of the restoration of all things, shews them,that at last all men will actually be made subject unto God, and consequently, every one in his degree, be made happy. Therefore they must indeed in good earnest hold fast the before-mentioned truth, but amend the rest of their doctrine in the following manner, and make this conclusion: Those whom God will have to be saved, will actually be saved. Now God plainly declares in his word, that he will have all men to be saved; therefore all men will be really saved at last; though indeed in such a manner, that only the elect, or first-born, will enjoy the prerogative of the birthright, or the joint government with Christ in the world to come,and the rest of men be forced, to underg the judgment of the first death, and perh