pensations, and "eternal," "everlasting" (æonian) mean pertaining to those dispensations; that is, æon-lasting, or pertaining to the æon referred to. As "daily" cannot mean endless because its limit is defined by the noun "day," whence it is derived, so æonian cannot mean everlasting, inasmuch as no æon is without end. The worst possible rendering of æonian is everlasting. Every form of the word must denote a limited period, unless some term is associated with it to extend its meaning, as the æonian God. In that case the word is qualified by the noun, as the word "great" would be. [Hanson's "Aion-Aionios."]
Agency, Divine. — (See "Human Agency.") Strictly speaking, the Divine Original is not an agent. All things and beings are his agents or instruments. His eternal plan includes and comprehends all events. From star to atom, from the beginning to the end, nothing can occur to defeat his purpose or frustrate his plan. The freedom of the finite will, which he has bestowed on all the moral beings he has created, does not defeat the purpose of him who "works all things after the counsels of his own will." His will is free and so is man's. God is a free sovereign and man is a free agent. Somewhere beyond human ken the two wills harmonize. The freedom of God and the freedom of man are both truths, and both will remain free until the finite shall be harmonious with the Infinite, and God's will shall be everywhere obeyed. [Williamson's "Rudiments;" Brooks's "New Departure."]
Agency, Human. — (See "Divine Agency.") Man is a moral agent, and therefore responsible and accountable, and hence justly punishable for sin. His moral freedom is a fact ineradicably written on his consciousness. His will is finally to be harmonious with the will of God, but always voluntarily. He is free within the orbit of his moral responsibility, and re-
