"The children of this world marry, and are given in marriage :but they which shall be accounted worthy to obtain that 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."-Luke 20 :34-36.

There are two "worlds" contrasted in the foregoing scripture, and the contrast is strengthened when we see that the original word is really αιoη, and is better rendered "age," as in the margin of the R. V.

It is not one dispensation contrasted with another, or one period of time as opposed to another; but one sphere, possessing certain moral features, in contrast with another sphere, possessing moral features entirely different:this will be more clearly seen as we look at the word in its various connections.

The word αιoη is first used in Matt. 12:32, in the following passage:"Whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in that which is to come."

Here it is evident that our Lord has a distinct sphere before Him, which He calls "this age," and also that He has another sphere as distinctly before Him, which He calls "the coming [one]."

It is true the word αιoη itself is not used in the latter case; it is unnecessary, since it is implied in what is said.

In Matt. 13:22, we see that it is "the care of the age" which hinders the good seed from bearing fruit:while, in vers. 39, 40 and 49; ,24:3, and 28:20, we are led on to the "completion of the age" (as it should be rendered).

An attentive consideration of the last passage cited will throw not a little light, to the Spirit-taught mind, upon the meaning of the word age." If the completion of one "age" be the beginning of the other, then the Lord's being with His own "until the completion of the age," is to be with them through the scene that is wholly against them, until He introduces them to the scene that shall be wholly for them.

Mark 4:19 is the same as Matt. 13:22; but in Mark 10:30 we have "this time" (καιρo) contrasted with "the age to come":whence we learn that if entrusted with "a hundredfold now in this time, houses, brethren, sisters, mothers, children, and lands, with persecutions," such are not to be held in connection with "this age"-so accurate is Scripture; a similar expression occurring in Luke 18:30. In Luke 16:8 we read, '' For the sons of this age are more prudent than the sons of light"; where the contrast is between "sons of this age" and "sons of light," showing that the difference is a moral one, and not merely a difference in time.

In Rom. 12:2 the Christian is admonished "not to fashion himself to this age, but be transformed"; while in i Cor. i:20 "the disputer of this age" is shown to have no standing in the things of God.

In i Cor. 2:6 it is clearly shown that the wisdom of God is entirely apart from this age and its rulers, at the same time conclusively proving what has been already advanced, that the distinction between "this age" and "the age to come" is a moral one, ver. 8 showing that the "rulers of this age" had not the wisdom which pertains to "the age to come." Of so little account is the wisdom of this age, that "if any one thinks himself to be wise in this age, let him become foolish that he may be wise," according to chap. 3:18.

2 Cor. 4:4 shows in a most startling way that the enemy of souls is "the god of this age"; thus emphasizing its character, and showing how he keeps people from getting out of it, while Gal. 1:4 shows that it is a "present evil age," and how deliverance from it is effected.

In Eph. i:21 we see that Christ's name is to be preeminent above "every name named, not only in this age, but in the coming [one]."

Eph. 2:2 is better read, "according to the age of this world " (κoσμoς), affording solemn proof of where the world is in God's estimate, with all its boasted wisdom and advancement.

The "rich in the present age " are charged not to hope in the uncertainty of riches, but in the living God, who gives richly (i Tim. 6:17); but, alas, even in the apostle's day, there were men who "loved the present age" as Demas (2 Tim. 4:10). How deplorably prevalent is such love today! Paul instructs Titus (2:12) that we "should live piously in the present age" as waiting for the Lord to take us out of it.

The word we are looking at occurs once more, in Heb. 6:5, teaching that if those fall away who "have tasted the works of power of the age to come" it will be "impossible to renew them again unto repentance"; but the apostle is persuaded "better things" of those to whom he writes, and "things connected with salvation" (ver. 9), so that "tasting " of a thing, which is not after all swallowed, is not necessarily accompanied with salvation.

Thus it seems plain that "this age" is a term applied to a sphere which is away from God, at enmity with God, and subject to His just judgment.

How, and when, "this age" assumed this character, we may discuss in a subsequent paper:let it suffice now to say that every child of Adam, every human being, is by nature in this sphere until taken out of it, and there is no possible way out of it but by death. If that death be borne by a proper Substitute, well and good; if not, then the death which removes one from this scene is but the prelude to the "lake of fire, which is the second death "(Rev. 20:14).

And "this age" has its god, who is by no means the repulsive monster he is pictured to be in men's minds, but assumes the role of "an angel of light," and his dupes and emissaries "ministers of righteousness" (2 Cor. ii:14, 15).

God, in His goodness, has provided a sufficient and available Substitute for all in " this age" so that none need perish; and this is the theme of the gospel (glad tidings), which He is publishing far and wide, but which "the god of this age" is blinding unbelievers' eyes to (2 Cor. 4 :4), and doing it with light, twentieth-century light-blinding men's thoughts with ideas of science, learning, progress, anything to divert their thoughts from God and the responsibility to heed the word of "the Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty" (Ex. 34:6, 7).

How near must be the "end of the age," if the appalling velocity acquired by the "New Theology," "Higher Criticism," "Christian Science," and Spiritism, during the last five years, be continued! and who dare predict that it will not rather increase ?

May those who know the truth awake from sleep, and arise from among the dead, that Christ may shine upon them ! (Eph. 5:14.) J. B. J.