ment 128 times; 66 in the singular and 62 in the plural number. It is translated in the Common Version, 2 times, ever; in 21 passages it occurs twice, and is rendered, forever and ever; in 2 instances it is rendered, eternal, viz.: Eph. iii. 2, 1 Tim. i. 17; in 38 passages, world; in 7 with oik, never, viz. Mark iii. 29, John iv. 14, and viii. 51, 52, and x. 28, and ix. 26, and xiii. 8; in 4, forevermore; in 2, worlds, viz., Heb. i. 2 and xi. 3; in 1, course, viz., Eph. ii. 2; once, (occurring twice,) world without end, viz., Eph. iii. 21; twice it is rendered, ages, Eph. ii. 7 and Col. i. 26; and 28 times it is rendered, forever. See Register for 1841. Alúvios is used 71 times in the Greek of the New Testament; and is rendered once, forever, Phil. 15; 3 times, world, viz., Rom. xvi. 25, 2 Tim. i. 9 and Titus i. 2; 42 times, eternal; and 25, everlasting. See Register for 1841.

The following are all the passages in which olam is applied to punishment: Isa. xxxiv. 9 to 17, Jer. xlix. 33, and xx. 11, and xxiii. 39, 40, and xvii. 4; Isa. xxxiii. 14; Ps. ix. 5, Mal. i. 4, and Dan. xii. 2.

Besides olam, we find the following words in the Hebrew Bible, used to express duration: Kedem, Ad, Netsack, Kol Yamim, Orek, Yamim, Dorva-dor, Adi-Ad, LaAd. Ad is rendered eternity, Isa. lvii. 15; La-Ad is rendered forever, 1 Chron. xxviii. 9, "If thou forsake him, he will cast thee off forever." Olam is used, Lam. iii. 31, "The Lord will not cast off forever." All these words, like olam, express time indefinite, or indefinite duration. See Register for 1843.

There are only two passages in which the word aluv appears to have the sense of world attached to it by the sacred writers, viz. Heb. i. 2, and xi. 3. Many of the most eminent critics render the word (alvas) in the above passages, age or ages, as Arius Montanus, Tremellius, Socinius, Priestley, Samuel Sharpe, Wakefield, Simpson, Carpenter, Drummond, Chandler, Lardner, Lindsey, Belsham, and Norton. Thus, "By or for whom he constituted the age or ages," or "the dispensations." "The ages

have been so ordered by the power of God, that what is seen had not its origin in what was conspicuous." The word olam, rendered world in Ps. lxxiii. 12, might, we think, better be rendered time in this instance; and in

Eccl. iii. 11, it should, I doubt not, be rendered, "The secret things of old," "hidden time," or perhaps, as some render the phrase, (ha-olam,)" obscurity;" and this signification will be found to be remarkably well adapted to the context. It is, therefore, extremely doubtful whether either aion or olam occurs in the sense of world any where in the Sacred Scriptures. See Scripture Proofs of Unitarianism, by J. Wilson, p. 241. See, also, A. Clarke on Eccl. iii. 11, and Duncan's Hebrew Lexicon on olam.

All the places where air and aiúvios are used in reference to punishment in the New Testament. Matt. xviii. 8, we have the phrase (eiç rò mup rò aiúviov,) "everlasting fire." The same phrase occurs also in Matt. xxv. 41. In Matt. xxv. 46, we find the phrase (eiç kohaa aivov,) everlasting, or, as it should here be rendered in contrast with "eternal life," "spiritual chastisement;" for the word alúvios, when connected with on life, signifies living, or spiritual. See Donnegan, Grove, and Goodwin, on aivios and Koç. In Mark iii. 29, we have the phrase, (alwviov кpinews,) the "judg ment of the age." 2 Thess. i. 9, (öλepov aivov,) lasting destruction, viz. that which fell upon the Jewish persecutors. See Universalist Guide, p. 189; Balfour's Second Inquiry, p. 326-337; Paige's Selections, and Whitby's Comment. on Jude 7, above. In Heb. vi. 2, we have the phrase (aiviov кpiparos,) which Peirce renders "ancient judgment," and understands it to refer to the judgments under the old dispensation. See Paige's Selections, p. 253; 2 Peter, ii. 17, (elç aluva,) Jude 7, (πvpòs alwvíov díkηv,) and Jude 13, (εἰς τὸν αἰῶνα.) See Paige's Selections, p. 235-292. On Rev. xiv. 11, and xix. 3, and xx. 10. See Dr. Clarke, Paige's Selections, p. 301-316; and the quotation from Sir Isaac Newton, above. It may be proper to remark, that the last six quotations are from books whose authenticity. has been disputed, and which Lardner and others say should never be alleged in proof of any doctrine not clearly established by other passages of Holy Writ. See Balfour's Inquiry.

It has been often affirmed, that if olam alov and alúvios, when applied to God or to his attributes, do not signify eternal, or endless, then we cannot prove the eternity of God, nor the endless happiness of the righteous. But this does not follow. God is not eternal because these words

are applied to his person or attributes; but because he is "before all things," the Author of all things; and because he could not have created himself. He is the "I AM," the "Self-existent," and hence eternal, in the strictest sense. He is the "immortal," the "incorruptible," the "invisible" God. So the happiness of the righteous is an “immortal, an incorruptible, an unfading inheritance."

Most or all of the following words, it is believed, convey the idea of endless duration, or of an immortal, indissoluble existence, much more clearly than the words, olam, and αἰων. Several of these, it will be noticed, are connected with God, or his attributes; but none of them with the punishment of the wicked. 'Añεipos, and 'Añɛiρwv, endless, boundless, infinite, unlimited. See Grove's Lexicon.

By reference to the extract from Aristotle, (see Ewing's definition above,) it will be seen that this word is applied to (xpóvos,) time, and is manifestly used in the sense of endless. The corresponding noun is also used in the same sentence in the sense of infinity, or boundless immensity. See the phrase, (úñɛipova týμar') in Græca Majora, p. 314.

'Améρavros, endless, infinite. Ewing's Lexicon. Grove renders it boundless, endless, incessant, &c. See 1 Tim. i. 4, (yevɛahoyíais úñeрavтоiç, " endless," or innumerable "genealogies.") See also, (in Justin Martyr, Apol. 1 c. 27, p. 71, B.) the phrase, ròv népavrov aluva, applied to the punishment of the wicked. See Quarterly, Vol. iii. No. 3.

'Aidios, Ewing, eternal. Grove, perpetual, continual, everlasting, eternal. Rom. i. 20, (ÿre úúdios aiтoù dívajus kai velórns, his eternal power and godhead.) Jude vi. (deoμoïs aidious,) eternal chains. The passage is a quotation from the apochryphal book of Enoch. See Quarterly, Vol. i. No. 3, Art." Fallen Angels." See also, Clarke's Commentary on the passage, and his remarks on the book of Enoch. In Aristotle's Tropicorum, i. c. 11, we read as follows: "There are certain difficult questions which we cannot with certainty determine, (οἷον πότερον ὁ κόσμος ἀἴδιος ἢ οὔ,) as whether or not the world is eternal." See Grotius De Verit. lib. i. It is manifest that Aristotle uses the word in the above sentence in the sense of eternal in the strictest

sense.

'ATép, infinite, endless, interminable, boundless. See

Grove. In Aristotle's work, De Mundo, we find the phrase, ἐξ αἰῶνος ἀτέρμονος εἰς ἕτερον αἰῶνα, from an interminable age to another age. Apaproc, incorruptible, immortal, eternal. Grove's Lexicon. See 1 Tim. i. 17, (¿ødúρтw dε@,) 1 Peter, i. 4, (Kλεpovoμíav updaрrov, incorruptible inheritance.) Rom. i. 23, (αφθάρτου Θεού.) 1 Cor. ix. 25, (στέφανον ἀφθάρτον,) and xv. 52, (καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι ) 1 Peter, i. 23, (σлорùs ¿ðúрrov.) 'Adúvaros. immortal, everliving, neverdying, perpetual. Grove. This adjective, I believe, does not occur in the New Testament; but the corresponding noun ¿davasia occurs in the following passages, 1 Cor. xv. 52, 54. This adjective is applied to the Gods in the Golden Sayings of Pythagoras. See Græca Majora, p. 312, 314, and p. 241. 'AkaráλUTOÇ. indissoluble, firm, stable, binding. Grove.-Heb. vii. 16, (wnc xaтazúrov.) endless life.

'Auapúvros, and 'Aμapúvrivos, unfading, never-fading, everfair and young. See Grove and Ewing.-See 1 Peter, i. 4, (εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον.)

See

'ATελns, not ended, not accomplished, defective, incomplete, endless, perpetual. 'AréλEvros, endless, eternal. Grove and Donnegan.

'Acivaos, ever-flowing, perennial, unceasing, ever-living, everlasting. See Septuagint, Job, xix. 25, and Bush on the Resurrection, p. 99. In the Golden Sayings of Pythagoras, lines 48 and 49, we read," I affirm by the Tetrartys, (the God,) that giveth us our life, the Source (лaziv devάov úɑews) of eternal nature, or, ever-living nature. See Græca Majora, Vol. ii. p. 314.

In concluding this article, we would remark, that the word alov, is frequently used in the New Testament, in the sense of life; as it is also in Homer and many of the Greek authors. In Matt. xxviii. 20, we read, "I will be with you through all your days, (úñas tùs hμɛpas,) even unto the end of your life, (és Tis ouvreλias Toù aluvos)" or, "unto the end of the age;" viz. the Jewish Dispensation. John viii. 35,"But the servant abideth not in the house (ɛiç ròv alāva,) during his life. The son abideth (ɛiç ròv aiova,) during his life. John xiv. 16, "And I will pray the Father and he shall give you another comforter, that he may abide with you (eis rov aiva,) during your life."

The adjective (alúo) is used in the sense of life-lasting beyond dispute in Phil. 15. See Macknight and Clarke

on the passage.-In 1 Cor. viii. 13, alov clearly signifies, life,-"I will not eat meat (eiç ròv aiūva,) during my life." In Luke xx. 34, 35, it is used to signify the present life, and also the future. John iv. 14, "He that drinketh of the water that I shall give him, shall not thirst, (elç ròv aiûva,) "in," or "on account of this life," because it is a living life, that possesses the very elements of undecaying happiness, a spiritual energy, that is opposed to death in every possible form. John viii. 51, 52, “If a man keep my saying, he shall not taste of death (eis Tòv ai✩va) on account of this life." See also John x. 28, and ix. 26, and

xiii. 8.

In Luke xvi. 9, the adjective alúvios, is used in the sense of life-lasting, or lasting during life: "Make unto yourselves friends of the 'mammon of unrighteousness,' (that is, of the wealthy,) that when ye fail, (that is, become superanuated, and no longer able to support yourselves,) they may receive you into their houses during life, (tis rùs αἰωνίους σκηνὰς ) 19 Such is the obvious sense of the above passage, on which much labor has been bestowed, but very little light evolved.

As the noun alov, often signifies life, and sometimes spirit, (as Eph. ii. 2,) it seems quite reasonable and natural, that the adjective alúvios, should be used in the sense of living and spiritual. And such is manifestly its usage in a great number of instances in the New Testament, when applied to on, life. The Greek word on in those passages which speak of entering into life, passing from death into life, &c., undoubtedly signifies, as Prof. Robinson defines it, "happiness," or enjoyment. It is bliss of soul, or mental enjoyment. Hence aiōnian life is a living, or spiritual enjoyment. It is, as Prof. Robinson defines it in his Lexicon, "that life of bliss and glory in the kingdom of God, which awaits the true disciple of Christ after the resurrec tion." But this life is not only that, which the true disciple, and all whom the Father hath given His Son, shall inherit in the resurrection state, (See John xvii. 2, and Cor. xv. 22,) but that which the believer already enjoys. Says Dr. Jebb, as quoted by Dr. Bloomfield, "He who, with his heart, believeth in the Son, is already in possession of eternal life." This life is the result of Christian knowledge, (See John xvii. 2,) and is begotten in the soul by the