are used acons, ages in the plural number: e. g. 1 Cor. ii. 7. The hidden mystery of God preordained unto his glory (pro ton aionon) before the aeons began, which none of the princes (to ai ones toto) of this acon knew. Eph. iii. 9. The mystery which has been hid in God (apo ton aionon) from the beginning of the aeons. Col.i. 26. The mystery that has been hid (apo ton aionon kiapo ton geneon) from the aeons and the generations, but now is made manifest unto his saints.

Thirdly, It is evident again, that the word acon cannot signify eternity, because there are more acons than one; whereas eternity, everlastingness, and forever, must be an individual, as implying an unity of consistence, and simple continuance. Luke xx. 34. And Jesus said unto them, the children (to aionos toto) of this aeon, marry and are given in marriage, but they who shall be accounted worthy to obtain (to aionos ekeino) that other acon, and the resurrection from the dead, neither marry nor are given in marriage, &c.

Here we find this and that, and consequently two aeons, a distinction observable in many parts of scripture; so 1 Cor. ii. 6. Yet not the wisdom (to aionos toto) ofthis aeon which comes to nought. Rom. xii. 2. Be not conformed to (to aioni toto)

this aeon. And in a like distinguishing sense we often find mentioned the cares, the wisdom, the men, the things, the children (to aionos toto) of this aeon; all which imply, that there must be some other aeon beside the present, and consequently more acons than one.

Fourthly, That the word aeon cannot mean eternity is evident yet farther, because there are not only more cons than one, but these acons succeed one the other, as the links of a chain, the one beginning where the other ends: e. g. Mat. xii. 32. But whosoever speaketh against the Holy Ghost, it shall not be forgiven him (en toto to aioni) in this aeon (oute en to meleonti) nor in that to come. Eph. i. 21. And set him at his own right hand in heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only (en to aioni toto) in this acon, but also in that which is to come. Gal. i. 4. Who gave himself for our sins, that he might seize us (ek to enestotos aionos ponero) out of this present wicked aeon. Eph. ii. 7. That (en tois aiosi tois eperchomenois) in the acons to come, he might shew the exceeding riches of his grace. So 2 Tim. iv. 10. Demas, is said to have forsaken Paul because of his love to the present aeon. Whereas Christians are described, Heb. vi. 4, 5,

such as have tasted of the heavenly gift, and have been made partakers of the Holy Ghost, and have tasted the good word of God, and the power (or virtue) of the aon to come.

The present on, therefore, as it began, so will it also end; and in its end be succeeded by an aon to unfold itself in a most essential difference and dissimilitude from the past.

Fifthly, From hence also it appears again, that the word aon (aion) cannot mean eternity, because it must end and be no more; of which we have further assurance, Mat. xxviii. 20. And lo I am with you (pasas tas hemeras) all the days, even to the end (to aionos) of the aon. Mat. xiii. 29. The harvest is the end (to aionos) of the aon: v. 40. So shall it be in the end (to aionos toto) of this con.

Sixthly, And not only con singly and indefinitely, but (oi aiones) the aons plural, shall also have an end. Heb. ix. 26. But now once about (or towards) the conclusion (or closing up together) of the cons (epi sunteleia ton aionon) he appeared to put away sin by the sacrifice of himself. 1 Cor. x. 11. And they were written for our admonition upon whom the ends (ton aionon) of the cons are come; and not the ends of the

eternities. Neither can the words ton aionon signify the world, for the term aion, in scripture, is no substitute for the term kosmos, world.

The translators of our New Testament, sensible of the absurdity that would ensue from construing the word aion in many places eternal, have, in various instances, substituted the noun world, instead of the verb eternal, viz. the rulers of this (aion) world, the disputers of this (aion) world, the riches of the present (aion) world, &c. but without reaching the intention of the scripture; for it is the age, and not the world which the scripture every where complains of. The worldly inhabitants of the present age are wicked, but the worldly inhabitants of a future age shall be righteous. The ruler of darkness in (i. e. the dark ruler of) this age, is-satan, the ruler of a succeeding age, even upon this world of ours, will be Jesus Christ. So that the cares of this con, are the cares of the people of this age; and a conformity to this aon, is a conformity to the people of this age, &c. And eis ton aiona, though it may be rendered physiologically as long as the world stands, yet, in its true force, it means as long as the age (that is, the great age of wickedness, which comprehends many other lesser ages of the same kind) en dures. This world will weather out many ages,

and that not only ages of rebellion, but also ages of godliness and peace.

To suppose, therefore, the word aion æon, age, to be equivocal with the word kosmos, world, is, without further proof, unreasonable. But, besides this, and besides that, we have no precċdent for translating it so, out of any of the Greek heathen authors, whose works are transmitted down to our times. This way of translating the word will also make many scripture passages more than absurd, even arrant nonsense, as the few following examples, which have very many like them, will demonstrate. The term aion, then, being translated world, the subsequent texts will be translated as follows: Mat. vi. 13. Thine is the kingdom, and the power, and the glory (eis tos aionas) to the worlds. John vi. 15. He that eateth of this bread shall live (eis ton aiona) to the world. Chapter xi. 26. He shall not die (eis ton aiona) to the world. Heb. xiii. 8. Jesus Christ the same yesterday, to-day (kai eis tos aionas) and to the worlds. Rom. xiv. 11. The smoke of their torments ascendeth up (eis aiona aionon) to a world of worlds. Heb. xiii. 20. The God of peace, who, through the blood (diathekes aionion) of the worldly covenant. Mat. xix. 16. The rich man says to our Lord what shall I do to have (zoen aionion) worldly