SECTION X.

In page 101, Mr. Hutchinson states an objection against his advocated principle, raised from the parable of the tares, and that of a net cast into the sea. In the first, Christ says, "The field is the world, (KOSMOS) the good seed are the children of the kingdom; but the tares are the children of the wicked. The enemy that sowed them is the devil: the harvest is the end of the world, (AION.) And then describes the binding, and burning of the tares, or children of the wicked, and also the ingathering of the wheat, or children of the kingdom, by the work of angels, or messengers of God." In the other parable, "The kingdom of heaven is like unto a net cast into the sea, which gathered of every kind-which when it was drawn to shore-they set down, and gathered the good into vessels, but cast the bad away, so shall it be at the end of the world, [AION] &c." Matt. XIII.

24-43.

His answer to the objection arising from these parables begins thus, "Now the learned know, for I have learned it from their writings, and the unlearned may be assured, that when Jesus spake of the end of the world in both these parables, he meant the end of the Jewish dispensation, for the Greek word in both parables-which is rendered world, is AION, which in other passages of the New Testament book, is rendered age, course, or dispensation, and never means the material world which we inhabit. But the Greek word which means the material world, is KOSMOS

therefore it occurs in verse 38, when he meant this material world." p. 102.

By the foregoing quotation it is perceived that Mr. H. denies that the end of the world in the above parables, means what we generally understand by it, because the word for world is AION, which he says, signifies age or dispensation; therefore the meaning must be the end of the Jewish dispensation. And the more so, he thinks, because Kosmos is used for this material world.

Here I would notice, that Kosmos, is often used in the New Testament for the material world; but as frequently or more frequently, for its inhabitants. John III. 16, 17, "God so loved the world, KOSMOS, that he gave his only begotten Son," &c. It was the inhabitants that God loved, and not the matter of the world. And John XVII. 23, "That the world KosMos may know that thou hast sent me." Perhaps OIKOUMENES is as often used for the material world as any word; but I have not examined particularly.

It is not pretended that the two Greek words, KosMOS and AION, mean world in exactly the same sense. Kosmos, according to Schrevelius originally signifies an order or law of nature; and in the second place, world, as existing according to that order_or law. Or according to another Lexicon writer, “Order, regular disposition." More particularly, 1. "Ornament, decoration," &c. 2. "The world, the universe."

The primary sense of AION, as already given, p. 69, is ever existing, or eternity, and then world; and Í think with reference to its duration, as time is often measured by the beginning of the world, to the end of the world; and from the beginning to the end of the world. The first and highest idea of duration is

eternity, the next is the continuance of the world, and afterward a shorter space, as an age; and the age may be longer or shorter, as the Jewish age, &c.

The writer last referred to renders AION 66 time, unlimited duration," and by the Latin "ævum." "He says, 2d. from the Hebrew, the universe, Mundus3d. In conformity to the Jewish mode of speaking an age, period of the world, seculum."

That AION is frequently used in the New Testament for the world, age of the world, or the time of this world, is evident from many passages, whatever may be objected against it. Luke I. 70: "Holy prophets which have been AP' AIONOS, since the world began." The same in Acts. III. 21. In a like phrase, Matt. XXIV. 21, KOSMOS is used, which indicates that KOSMOS and AION sometimes mean the same thing. "Then shall be great tribulation, such as was not, AP' ARCHES KOSMOS, since the beginning of the world." Is there any difference in the sense of these phrases, "since the world began,” and since the beginning of the world? I can perceive none; and if there is none, KOSMOS and AION must in these places mean the same thing. Luke XX. 34--36. The - children of this, TOU AIONOS, world marry, and are given in marriage: but they which shall be accounted worthy to obtain that, TOU AIONOS, world and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more; for they are equal unto the angels; and are the children of God, being the children of the resurrection." Here notice, 1. In this world, people marry, but in the other they do not. 2. The world to come is after the resurrection, and consequently after death. 3. They can die no more. They have died once, but

now being the children of the resurrection, they can die no more.

Now how can Mr. Balfour interpret these two worlds, one the Jewish age, and the other the gospel age? Do not people marry in the gospel age? Do they not die? and is that age after death and the resurrection? Whatever AION may mean elsewhere, in this place it must mean the present and the future worlds, or states of existence.

The manner in which Mr. Balfour disposes of this passage is rather curious. Says he, "In Luke XX.

34, 56, we have this world and that world mentioned, or this age and that age or state. But as it requires no particular consideration it is unnecessary to transcribe it. I would only remark, says he, that AIONOS here cannot mean endless duration or forever. It would not do to say the children of this forever, marry, and the children of that forever, do not marry." p. 311.

Why did not this passage require particular consideration? It completely blocks up his way, and ought to be removed, or his idea of age or state ought not to be admitted. His professed object in the section where this passage is named, is to consider "all the places where AION and AIONIOS are rendered world." But this one, it seems, requires no particular consideration," and it was even 66 unnecessary to transcribe it." But why not transcribe it, that others might read it for themselves? Would it make too much against the views of the writer? I am not without apprehension, that Mr. B. found it difficult to manage. Again he says, that "AIONOS here cannot mean endless duration." But why this remark? This is not the object of enquiry. We do not pretend that in this place it means endless dura

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tion. Our translators did not understand it in that sense, but they understood it to mean world, and so have rendered it, and doubtless in conformity to the meaning of the sacred writer. Therefore Mr. B. might have spared the ridiculous sentence, with which he concludes his remark:

Mark X. 30. "He shall receive an hundred fold now in this present time--and in TO AIONI, the world to come, eternal life." The same in Luke XVIII. 30. Here, this time, and the world to come, are con trasted. Now does this time, mean the Jewish age only? Is it only in that age, that those, who forsake all for Christ, shall receive an hundred fold? Did not our Saviour evidently mean, that those who followed him under the gospel dispensation, while they were in this life, or this world, should receive an hundred fold, and in a future state, or world, ZOEN AIONION, life eternal? As eternal life is promised after this time, it must mean more than the age of the gospel.

Matt. XIII. 22. "The care of this world, Tou AIONOS, choke the word." Does this mean the cares of the Jewish age, or the cares of the world generalWorldly cares are evidently intended.

ly?

2 Cor. IV. 5. "In whom the God of this Tou AIONOS world hath blinded the minds of them that believe not." Now should we say the God of the Jewish age, what sense could we make of it? Is Satan the God of the Jewish age only? If so, he is long before this cast down from his throne. Mr. H. probably from Mr. Balfour, contends, that KOSMOS stands for this material world. Of this world the devil is called a prince. John XII. 31--"Now shall the prince of this, TOU KOSMOU, world be cast out." What is the difference between the God of this world