raised to a higher plane of holiness and happiness, it was necessary to constitute a series of progressive epochs, during which Sin should be shown as what it really is, and the way prepared for the Son of God to come upon the scene to make an end of it forHence it is said, that on His account the Ages were constituted.

ever.

We have, in the Epistle to the Ephesians, a fuller statement of the same fact, as follows: "In order that now may be made known to the governments and authorities in the heavenlies, by means of the Church, the manifold wisdom of God, according to a Plan of the Ages, which He formed in Christ Jesus our Lord." Eph. iii. 10, 11.

The object of God is here declared to be the making known of His own much-diversified Wisdom. The means by which He makes known His Wisdom is the Church. The persons to whom He makes it known are the governments and authorities of the heavenly, or stellar regions. The Plan adopted for its revelation is gradual, and extends through a series of successive epochs. In the verses just preceding those above quoted, the Apostle speaks of a mys• Πρόθεσιν τῶν αἰώνων.

tery, or secret thing, which had not been made known to previous Ages; but is now revealed. And all the gradual development of God's purposes-this Plan of the Ages-is in His Son. All is for Him, through Him, and unto Him.

Again, we have in the Epistle to the Hebrews another reference to the same subject: "In Faith, we perceive that the Ages have been adjusted by the Word of God, in order that out of things not appearing have come to pass those that are seen." Heb. xi. 3.1.

A Divine principle is here stated, that the fulfilment of His purposes is always the subject of promise, and is always apprehended by faith, in the Ages preceding that in which they are actually brought to pass. This principle is abundantly illustrated and exemplified in the eleventh of Hebrews, from the commencement of which this verse is taken.

In each of the Ages thus constituted, the ostensible relations of man to God have differed. In each there has been a fuller manifestation of evil, accompanied by a higher display of grace. The communications of God to man have been appropriate to these pro

I κατηρτίςθαι τοὺς αἰῶνας.

gressive dispensations. It is, therefore, of the utmost importance, in the study of Holy Scripture, to know under what conditions each revelation was made, and the relations of the Ages to each other. The student who neglects this, is like an astronomer who ignores the relations of the stars in the systems to which they belong; or the geologist who should study the rocks without reference to the strata in which they are found. The significance of things inheres largely in their relations; and this is as true of God's Word as of His material Creation.

We have next to note what He accomplished, which was "A purification-or cleansing-of sins." The authorized version is here again very faulty, and entirely obscures the sense. Our sins have not yet specially come into view, nor is this world as yet specially referred to. We must bear in mind that it is as the Heir of All Things,—a phrase which cannot be restricted to an insignificant planet, but of necessity includes the entire universe, that He is acting. Nor is the idea of atonement for sins here present. Remembering that it is the Heir and the Inheritance that are alone the subject; that no particular place or people are mentioned; we shall have no difficulty

in understanding that what the Heir accomplished in order to enter upon the possession of His inheritance was, to eliminate from it all evil,-to cleanse it entirely from sins. The word here employed1 is always translated "cleansing" or "purifying." It does not necessarily include the thought of cleansing by atonement. We are elsewhere taught that the sins of the redeemed have been forever blotted out; but this was part and only part of the purification of sins accomplished by the Heir.

The same Greek word is employed in exactly the same way by the Apostle Peter: "For he to whom these things are not present, is blind; being shortsighted, having become forgetful of the purification2 of his old sins." 2 Pet. i. 9. The word purification is applied, not to the one who has been cleansed, but to the "old sins." These are made objective to the action of cleansing, because by this action they are put away or removed. Thus, when it is said, with reference to the "All Things," that the Son made a purification of sins," it is a simple, broad statement of the purification of the Universe; so that in all its height and depth and length and breadth no evil

nor defilement should remain. This was the object for which He was appointed Heir, and for which the Ages were constituted.

True, evil persons and evil things still exist in the Universe; but the lesson here taught is, that the moral effect and ultimate result of the work of the Heir is their utter destruction. The victory effected on the Cross was a moral victory. It is not for this reason less real and great a victory, and its ultimate results must follow in God's own time. In Chap. II. this is thus explained: "Thou didst put all things under His feet,-for in the all things subjected, nothing is left unsubjected to Him; but we do not yet see that all things have been placed under Him. BUT we (do) see Jesus, through the suffering of death, crowned with glory and honor," etc. That is to say, the fact that Jesus is now seated at God's right hand crowned with glory and honor, is proof that in due season all things shall be placed under Him.

It will at once be objected by some who read these pages, that the doctrine of the cleansing away of sins from the entire Universe, involving, as it does, the destruction of all evil, does away with the immortality of all men, and with the eternity of penal suf