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guage to explain their meaning. In conse quence of which, those who translated the New Testament from the original Greek, into English, could gain no etymological information by perusing the works of the celebrated Grecian authors, who were Heathen, as they had no language to express many of the ideas in the Christian system. The translators, therefore, have used the same word to express ideas and things that are essentially different, and frequently, either through ignorance or design, to mistake the meaning of the Greek word entirely, as Dr. Stonehouse has demonstrated they have done with the words aion and aionios, which in many places they have construed eternal, everlasting, for ever and ever. And in many other places, where this construction would be absurd, they have rendered the same word world. And every person of common sense can easily perceive, that eternity and the world, has as little etymological affinity as time has to a saw-mill.

The title of the fragment of the Reverend Dr. Stonehouse's book, that is now before me, is Universal Restitution, &c.

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LETTER 1. That the English words eternal, everlasting, for ever and ever, &c. are unscriptural, and express not the true import of the original words aion, aeon, olem.

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SIR,

What I have to advance upon this great truth,. the restitution of all things, will be drawn, mostly, from two considerations, first, From a consideration of the kingdom of God to be established by divine management in the person of the God-man, Christ Jesus: and secondly, From a consideration of the present fallen nature and disposition of the creature, but more immediately of the human soul. These two points will divide my enquiries into two parts, the first of which will respect the kingdom of God. But as preliminary thereto, I must begin with what I take to be the true import of the words olem and aion con, the foundation of the mistake I have so often complained of.

Sect. I. The word olem, its meaning and force.

The word olem (or owłem) which the Septuagint translate (wherever it respects time) by the Greek word aion (and which translation seems to have been the occasion of the frequent use of the word aion afterwards among the

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Greek Christians) it is well known, is usually in our Old, as is also the word aion in our New Testament, rendered by the English words eternal, everlasting, and without end; but how justly is the question in debate.

The word olem, among the Hebrews, signified, as a verb, to hide, to conceal, to reserve in darkness and secrecy; as a noun, uncertain, indefinite, undetermined, undeclared, and, consequently, applied to a person, it means an uncertain, indeterminate person; and applied to time (its only use which at present concerns us) an indefinite, undeclared, though very long time.

The word aion, among the Greeks, signified, in its genuine meaning, an age, or so long as very old men live, a term of about 100 years; yet sometimes the Greeks applied it to a much longer term than an hundred years, and sometimes to a shorter term; so that the word aion corresponds tolerably with the word olem in its use, though not in its natural import; for though aion aeon, signifies not as olem, hidden, covered, concealed, indefinite, unascertained; yet, as applied to time, it denotes what is very like this, a long though undetermined portion or period of time..

Aion signifies the space of 100 years, though the destruction of the Jews foretold, Mat. xiii. 40. (en te sunteleia to aionos) came to pass before 50 years.

Sect. II. The word aion means not eternity.

However that the words aion, aeon, even in the scripture acceptation of it, cannot signify what we moderns mean by the word eternity, will appear for the following reasons:

First, Because such meaning of it is, in many instances, repugnant to other parts of scripture; so, 2 Cor. iv. 4. In whom the God (to aionos toto) of this acon has blinded the minds of them that believe not, &c. Now, supposing the word acon to mean age, and not eternity, satan may here be aptly exhibited to us in this grand and horrible description of him, the God of this age, or aeon; but it were blasphemy to call him the God of eternity; besides the absurdity of styling him the God of this eternity; for the word this, so used, must imply some other eternity besides the present; and two eternities are an inconsistency in terms. Again, Ephesians v. 12. We wrestle not against flesh and blood, but against the rulers of the darkness (to aionos toto) of this aeon. But translate the word aeon here eternity, and this pas

sage would be, against the rulers of the darkness of this eternity. So 1 Cor. i. 20. Where is the wise, where is the scribe, where is the disputer (to aionos toto) of this aeon, and not of this eternity. 1 Tim. ii. 6. Charge them that are rich (en to nun aioni) in the now aeon age, and not in the now eternity, that they be not high minded, &c. So Tim. ii. 12. That denying ungodliness and worldly lusts, we should live soberly, righteously, and godly (en to nun aioni) in the now aeon. So Mat. xiii. 22. The seed among the thorns is, he that heareth the word and the care (to aionos toto) of this aeon age (not of this eternity) and the deceitfulness of riches choke the word, and he becometh unfruitful, &c. For what common sense can endure that the word aion aeon, in these places, should be thus rendered by the word eternity?

Secondly, That the word aion does not signify eternity, is also clear, because there was a time before aion acon was, yea, before the aeons plural were; e. g. Acts xv. 18. Known unto God are all his works (apaionos) since the aeon; i. e. the great, comprehensive ocon began. Acts iii. 21. Spoken by the mouth of his holy prophets (ap aionos) since the aeon began. John ix. 32. (ek to aionos) since the aeon began was it not heard that, &c. And in the same sense

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