really the greatest, as well as our own views upon the subject. But let us return once more to Sanderson. The limits we have prescribed to this article, will only allow us briefly to notice one other fact of this great man's life, which, but for the false conclusions deduced from it, we should not have mentioned. We refer to the fact that Sanderson was a sceptic in religion. His infidelity is, without doubt, attributable to the fact that his whole life was devoted to the study of the physical sciences, and that he lived in an age when the philosophy of Locke and Bolingbroke was in the ascendant. Yet there are those who suppose that the blind are more liable to infidelity, because that they cannot appreciate the argument in favor of the Deity, his attributes, &c., drawn from the material universe. We have not time to answer this as we ought; we will, however, observe that there are arguments which demonstrate the existence of God, his moral government, &c., more fully than that deduced from the material world, and which the blind can appreciate as well as other men. Besides, the religious nature is, in most blind men, developed at a much earlier period, than in seeing persons. It is generally thought that the emblems of death have a tendency to develope our sympathies; that he who beholds the hearse, the pall, the shroud, feels more keenly than he otherwise would, that he has lost a friend. Yet how transient, how evanescent, is the impression produced by these emblems! The sense of loneliness and wretchedness, which the heart experiences when we are called upon to contemplate the darkest mystery of life, makes a more enduring impression, than those external symbols, which are oftener used to gratify an ill-disguised pride. If Sanderson had devoted as much time to the study of Plato and Seneca, as he did to that of Pythagoras and Archimedes; if, in short, he had studied the spiritual instead of the material philosophy, he might have written a poem instead of his work on Fluxions; and a theological essay might have taken the place of his Latin Commentary upon Sir Isaac Newton's Principia. But he flourished at a period when the study of the physical sciences was thought the highest employment for the intellect of man. Believing all knowledge to be the result of sensation and reflection, he devoted his whole life to

the task of lessening the disparity which existed between him and his fellows. Nobly did he succeed! And while we regret that want of faith in the supernatural, of which some have complained, we still must confess that he was true to the ideas of his day, and the philosophy of the school to which circumstances had attached him. And if it be true that every age has its representative men, well did Sanderson represent the eighteenth century.

B. B. B.

ART. II.

The Pervading God.

WHEN but a child, there was to me
A greatness and a mystery
O'er all I saw ;

There hung about me everywhere,
In earth, and sky, and cloud, and air,
A brooding, penetrating awe!

The palest flower, that o'er the brook
Hung trembling, had within its look
A meaning deep;

A spirit seemed to interfuse

The frailest forms, the dullest hues;
Each had an awful life to keep!

Such mysteries made me weep and pray;
I stole from outward life away

To that within;

I asked my soul, with all its powers,
To league itself with silent hours,

Some answer from the deep to win.

Too unintelligible, then,

The voice that spake. But later, when
My heart had grown,

When waked by grief, and love, and faith,
It bowed to what the Spirit saith,

I heard, and understood the tone.

Oh, mighty now that awful Power,
When in some lonely, listening hour,
It speaks to me!

Ask me not why my heart swells high,
Why gushing tears o'erflow my eye-
Is it not awful then TO BE ?

ALL who are, in any considerable degree, acquainted with the controversy between Universalists and their opponents, are aware that the words which stand at the head of this article, are by the latter urged as proof of endless suffering; whilst by the former, it is contended, that these terms are by no means sufficient to establish the dogma of eternal wo. As the writer has, for several years, been collecting facts and opinions relating to these "much vexed words," he desires, for his own convenience and that of others, to give these to the public in a condensed form, through the columns of the Quarterly. We shall commence with the definitions of these terms, as given by the popular lexicographers, most or all of whom are of the dominant creed, and several of them, as Ewing, Grove, Jones, and Robinson, orthodox divines, who wrote their dictionaries expressly for the reading of the Greek Scriptures.

Grove's definition of alov and alúvios. (From i, ever, and v, being.) Alov, eternity; an age, life, duration,

continuance of time; a revolution of ages; a dispensation of Providence, this world, or life; the world, or life to come. — Alúvios, eternal, immortal, perpetual, former, past, ancient.

Donnegan's definition : — Aldv, time; a space of time; life-time and life; the ordinary period of man's life; the age of man; man's estate; a long period of time; eternity; the spinal marrow; (elç ròv aluva) to a very long period, to eternity; (and alvos,) from, or in the memory of man. Alúvios, of long duration; eternal, lasting, permanent

Pickering's definition: - Alov, an age; a long period of time; indefinite duration; time, whether longer or shorter, past, present, or future; in the New Testament, the wicked men of the age; the life of man. Alúvios, of long duration, lasting; sometimes everlasting; sometimes lasting through life, as æternus, in Latin.

Αἰων,

Schrevelius's definition, [English edition,]:- Alov, an age, a long period of time; indefinite duration; time, whether longer or shorter, past, present, or future; also, in the New Testament, the wicked men of the age; and also in the feminine gender, life, the life of man. — - Αιώνιος, οι long duration, lasting, sometimes everlasting; sometimes lasting through life, as æternus, in Latin.

Professor Robinson's definition: — Aiv, (Homer,) life; also in classic usage, and in the New Testament, ævum, an age; that is, an indefinite long period of time, perpetuity, ever, forever, eternity; (elç ròv alova,) ever, forever, without end, to the remotest time; (eiç rovç alûvaç.) used in the same sense. Some suppose that the phrase, (ὁ αἰῶν μέλλων έρχομενος,) means the world to come after the resurrection; others, that it refers to the days of the Messiah.- Alúvios, perpetual, everlasting, eternal, chiefly spoken of future time.

Ewing's definition: Aiov, (i. e. ì v,) duration, finite, or infinite; a period of duration, past or future; an age, duration of the world, Deut. xxxii. 7, Luke i. 70; plural, ages of the world, 1 Cor. ii. 7; hence, human life in this world, Luke xvi. 8, or the next, Mark x. 30; our manner of life in the world, Psalms, xc. 8, Eph. ii. 2; an age of divine dispensation, the ages, generally, reckoned three; that before the law, that under the law, and that under the Messiah, Matt. xxiv. 3, and xxviii. 20, 1 Cor. x. 11, Heb. xi. 3; "by faith, we understand, Karnpriodai rods alŵvas phμati dεov,

that the ages were framed by the word of God, so that the things which are (now) seen, did not arise out of the things which did (previously) appear," - compare verses 1, 7, 26, 27; an indefinitely long period of time; hence eternity, Exod. xiv. 13, Luke i. 55, John iv. 14, Psalms xc. 2; ' alvos, Acts xv. 18, is equivalent to πрò rŵv alwvwv, 1 Cor. ii. 7: Διόπερ οὔτ ̓ ἐν τόπῳ τὰ ἐκεῖ πέφυχεν, οὔτε χρόνος αὐτὰ ποιεῖ γηράσκειν, οὐδ ̓ ἐστίν οὐδενὸς οὐδὲ, μία μεταβολῇ τῶν ὑπὲρ τήν ἐξωτάτω τεταγμένων φοράν· ἀλλ' ἀναλλοίωτα, καὶ απαθῆ, τὴν ἀρίστην ἔχοντα ζωὴν, καὶ τὴν αὐταρχεστάτην, διατελεῖ τὸν ἅπαντα ΑΓΩΝΑ. Καὶ γὰρ τοῦτο τούνομα θείως ἔφθεγκται παρὰ τῶν ἀρχαίων. Τὸ γὰρ τέλος τὸ περιέχον τὸν τῆς ἑκάστου ζωῆς χρόνον, οὗ μηδὲν ἔξω κατὰ φύσιν, ΑΙΩΝ ἑκάστου κεκληται. Κατὰ τὸν αὐτὸν δὲ λόγον καὶ τὸ τοῦ παντὸς οὐρανοῦ τέλος, καὶ τὸ τον παντων ἄπειρον χρόνον καὶ τὴν ἀπειρίαν περιέχον τέλος, ΑΓΩΝ ἔστιν, ἀπὸ τοῦ αἰεὶ εἶναι εἰληφὼς τὴν ἐπωνυμίαν, ἀθάντος καὶ θεῖος. Wherefore, neither are these who are there, (namely, God and celestial intelligences,) confined to place, nor does time make them grow old; neither have any of those superior beings any change; but without mutability or infirmity, and possessing a most excellent and satisfying life, they remain through all eternity, (alova.) For this word has been divinely spoken by the ancients. For the consummation which contains the time of every life that has nothing supernatural, is called its age, (air) By parity of reason, the consummation of the whole heaven, and the consummation which contains the unbounded duration, and the immensity of all, (having taken its name from everduring,) is eternity, (alov,) immortal and divine. (Aristotle on Heaven, book 1, chapter x.) [To the above, we may add the following continuation of the quotation from Aristotle, from the Encyclopedia of Religious Knowledge, page 53,-"Whence, also, it is applied to other things; to some, indeed, accurately, but to others, in the lax signification of being, and even life."]- Alúvios, (from preceding,) eternal, Exod. iii. 14, 15, Matt. xxv. 46, Rom. xvi. 26. Xpóvoi aiúvio, ages of the world, periods of the dispensations since the world began, Rom. xvi. 25.

Hedericus's definition: Aid, ævum, æternitas; seculum, quasi eì v, vita, tempus vitæ hominis, hominum memoria, (improbi homines, New Testament,) spinæ medula. An age, eternity; an age, as if always being; time of man's life, in the memory of men, (wicked men, New Testament,) the spinal marrow.