tion applies to all the texts where the phrases this world and the world to come occur.

The above are all the texts where the phrase this world occurs by itself. It is found in some others, and is joined with the phrase world to come. Before introducing these I would notice the following things from the texts already brought forward.

1st. Supposing that aion in the above texts had been rendered everlasting, forever, or by any word conveying the idea of endless duration, what would have followed? We should then have read of this forever, this present forever, and of this present evil forever. This would naturally lead to the inquiry, how many forevers are there? And how many of them are evil? We should also be exhorted, not to be conformed to this forever, and to become fools in this forever, and to live soberly, righteously and godly in this forever, and the rich that they should not be high minded in this forever. We should also be told, that the cares of this forever choke the word: and the question would be asked,-where is the disputer of this forever? Besides, the apostle would be made to say, that he spoke of the wisdom and princes of this forever, even the wisdom which God ordained before the forever, and which none of the princes of this forever knew. We should also read of the God of this forever, and the rulers of the darkness of this forever, and Christ gave himself that he might deliver us from this present evil forever.

2d. The word world, by which aion is rendered in the above texts conceals all these glaring improprieties, but it is obvious enough, that even world is not a very correct rendering. Who does not perceive this in the passages where it is said "this present world," and, "this present evil world?" The questions here naturally enough occur,-how many worlds are there, how many of them are evil, and is not this world al

ways present? Why then speak of it not only as evil but as present? And, according to the sense commonly affixed to the word world, how could the apostle with truth say, that none of the princes of this world had known Christ? Surely some princes of this world knew him, for Abraham was a mighty prince, and rejoiced to see his day afar off and was glad.

3d. It is easily seen, that if aion is rendered age in all the above texts, not only are such improprieties avoided, but a beauty and force is added to some of them, which is concealed by our present translation. Convinced of this, some of the most eminent orthodox critics and commentators, have rendered aion age, and the translators of our common version have done the same in several passages. Why it was not done in many more, deserves the reader's consideration. We believe it is now a generally conceded point, that age, in a great many instances at least, is a better rendering than the word world. I may add, if any one contends for aion to mean endless duration it may also be contended that there is more than one eternity, for this aion if it does mean forever, implies one or more of the same thing.

Let us now attend to the passages where the phrase "world to come" is used. The first is Heb. 6: 5. "And have tasted the good word of God, and the powers of the world to come." The Greek for "world to come" is mellontos aionos. Let us then hear what good orthodox writers say is the sense of this expression. Whitby, on this text, says, "The world to come doth, in the language of the prophets, and Jewish doctors, signify the times of the Messiah, who, in the prophet Isaiah, is called the father of the world to come. See note on chap. 2: 5. The powers, therefore, of the world to come, according to the Scripture idiomism, must be the external operations of the

Holy Ghost, viz. the gifts of faith, of healing, of casting out devils, 1 Cor. 12: 8, 9. the working of miracles, or the operations of powers." Peirce says, "The

world or age to come is a Hebrew phrase and signifies the times of the Messiah, oulm eba." Macknight gives us the same explanation as Whitby; and Dr. Owen, whose praise is in all orthodox churches, explains this phrase in the same manner. See also the new Theological Repository, vol. i. p. 51-53. for the same explanation, given at considerable length, all of which my limits forbid quoting.

We have introduced, on the phrase world to come, all these testimonies for several reasons. These authors are as one man agreed about the meaning of this expression. They are competent to judge in the case, and not one of them was ever suspected of unbelief in the doctrine of endless misery. What then is their united decision? They establish beyond all contradiction, that the phrase "world to come," does not mean the future eternal state of existence after death, but the age of the Messiah. But how do men understand this phrase in the present day? They usually understand it to mean, that state on which we enter at death, and is to continue forever.

Heb. 2: 5. "For unto the angels hath he not put in subjection the world to come whereof we speak." The Greek phrase, here rendered the "world to come," is oikoumene ton mellousan, which evidently means the same as in the last text. Parkhurst, on the word oikoumene, says, "The world to come, Heb. 2: 5. seems to denote the state of the world under the Messiah, or the kingdom of the Messiah, which began at his first advent, and shall be completed at his second glorious coming. The Jews in like manner call the kingdom of the Messiah, eba oulem, the world to come, probably from the prophesy of Isai. 65: 17. where it is represented by new heavens and a new earth. It is observa

ble that Paul uses this phrase only in this passage of his Epistle to the Hebrews or converted Jews, as being, I suppose, a manner of expression peculiar to them, but not so intelligible to the Gentile converts. See Whitby and Dodridge on the place, and comp. Heb. 6: 5." See also Peirce on this text, and on Heb. 1:14. All these, and other writers which might be named, give the same explanation of the phrase, world to come, which I forbear quoting. But in the following texts the phrase, "this world," and "the world to come," are mentioned together.

Eph. 1: 21. Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that to come." The Greek here is, ou monon en to aioni touto alla kai en to mellonti, which Wakefield renders, "not only in this, but also in the future age."

Matth. 12: 31, 32. "Wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the son of man it shall be forgiven him, but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." See the parallel texts, Mark 3: 28-30. and Luke 12: 10. which I need not quote. The common doctrine from these passages is that neither before nor after death can the sin against the Holy Ghost be forgiven. As this doctrine has driven some to madness, and others to suicide, common humanity would say, "examine if it be true." Those who contend for it, overlook that it is implied that some sins may be forgiven in the world to come, if their view of this phrase be correct. But do they allow that any sins are to be forgiven after death? Taking into view all the above. passages, let us consider.

1st. Wherein the great guilt of the sin against the Holy Spirit consisted. From Mark 3: 28-30. and other places, it appears that the guilt of this sin consisted in seeing miracles wrought and imputing them to the power of an unclean spirit. It was resisting the highest degree of evidence which could be given of the mission of our Lord. But on this point it is unnecessary for us to dwell. Therefore, let us consider,

2d. When or where it could not be forgiven. It is said it shall not be forgiven in "this world." This means, as we have seen from orthodox writers, it should not be forgiven in the Jewish age, which was then nearly ended. Nor, could it be forgiven in the world or age to come, which we have seen from the same authors, means the age of the Messiah, which was to succeed the Jewish age or dispensation. Whitby renders the words, "neither in this age, nor the age to come." It seems then a very obvious case, that when it is said the sin against the Holy Spirit shall not be forgiven in this world nor in the world to come, there is no reference to a state after death. It simply means, it should not be forgiven while the Jewish age or dispensation continued, nor under the age of the Messiah, which was then about to commence. Or, in other words, during the ministry of our Lord or his apostles, who both wrought miracles, which were necessary to be seen wrought and blasphemed against, in order to any person's committing

this sin.

Well, its being said, it "hath neither forgiveness," and, "it shall not be forgiven him, neither in this world, neither in the world to come," is strong, explicit language, importing the non-forgiveness of this sin? It is, nor do we wish to lessen its force, but shall attempt to meet it fairly and fully. But let us first hear Macknight. He says-" or we

may tran