We recommend the article itself to the attention of those who feel an interest in the subject. It is a very valuable collection of facts, and abounds with suggestions of great importance with respect to the best method of cataloguing libraries, managing them, &c. 20. The Universalist Church Companion. Prepared by the Merrimack River Circle, for the use of its Members and others; and by order of said Circle revised and enlarged. By J. D. Williamson. Boston: Published by A. Tompkins. 1850. 18mo. pp. 216. We are glad to see this work, believing that it will exert the needed influence in moving Universalists to a duty which has been too much neglected among them,-uniting themselves in churches. Every society that is formed, and especially every society that holds religious meetings, ought to have a church of communicants. This is the form of social life into which the apostles invariably gathered their converts, and in which the primitive Christians were associated. Ample directions will be found, in this volume, for the forming of such a church, and for all the services which belong immediately to that institution. The reputation of the writer makes it needless to commend his work; but we wish to express our earnest hope that it will receive the attention which its subject demands from all who believe in "Christ the Saviour of the world." 21. The Annual Report of the American and Foreign Anti-Slavery Society, presented at New York, May 7, 1850, with the Addresses and Resolutions. New York: Published by the A. and F. Anti-Slavery Society, &c. 1850. 12mo. pp. 156. A very valuable collection of facts respecting the present condition of Slavery in our several States, the movements of the public mind with regard to it, the measures proposed in Congress to extend or to limit it, and the action of State Legislatures, and Religious Bodies, throughout our country, on the subject. We know not to what other work we could refer for an equal amount of information on these points. 22. A few Thoughts for a Young Man: a Lecture delivered before the Boston Mercantile Library Association, on its 29th Anniversary. By Horace Mann, the first Secretary of the Massachusetts Board of Education. Boston: Ticknor, Reed, and Fields. 1850. 12mo. pp. 84. The title of this pamphlet, together with its author's name, is enough to commend the Lecture to the most careful attention of those of the young who know the dangers to which their age is exposed, or who have any desire to act their part worthily. Every young man should read it, and weigh its counsels. other, wheat; and, in this world, both are combined. Again; the disciples were the salt of the earth.32 Was not the earth then worth being preserved? They were "the light of the world;" 33 is not the world, therefore, fitted to receive and enjoy that light? He who bought the pearl of great price, 34 must have appreciated its value before he purchased it. The man from whom the evil spirit departed, 35 and to whom it returned with seven others, was bad only by the accession of something foreign to him. 5. The representation which the parables give us of the Christian religion and human duty, are exceedingly interesting. The gospel is always presented under such figures as indicate that it is something interesting and valuable. It is the pearl of great price; 36 it is a feast prepared with great bounty and magnificence; 37 it is a fold of protection and plenty, where we may go in and out and find pasture; 38 it is the bread that cometh down from heaven and giveth life to the world; 39 it is a well of water, springing up into everlasting life.40 If to embrace the gospel and practise its duties, involve some trials and hardships, the opposite will be attended with a much severer experience. The one may be the loss of a hand or foot; the other is the destruction of the whole body in the fires of Gehenna.41 Let it be observed that the religion of Christ is valuable of itself. It is like bread to the hungry, and water to the thirsty. It needs only to be understood to be embraced. It is not offered to us with a bribe. It needs no extraneous appendage to make men willing to receive it. The parables, properly interpreted, never present religion to us as valuable on any other ground, than its own intrinsic excellence. Again: the religion of Christ was a practical religion. "I was an hungered and ye gave me meat: I was thirsty and ye gave me drink: I was a stranger and ye took me in: naked and ye clothed me: I was sick and ye visited me: I was in prison and ye came unto me " 42 is addressed to those who are truly religious. Nor is an act of kindness, done to the least of his brethren, less deserving than if done to the Saviour him32 Matt. v. 13. 33 Matt. v. 14. 34 Matt. xiii. 46. 36 Matt. xiii. 45. 37 Matt. xxii. 2. 40 John iv. 14. 41 Matt. v. 29, 30; 42 Matt. xxv. 35, 36. 38 John x. 9. 35 Matt. xii. 43. 39 John vi. 33. Mark ix. 33-48. self. It is not the man who professes to have done many mighty works in the name of Jesus, but he that does the will of his Father in heaven,43 that finds acceptance with the Saviour. The man who keeps the practical sayings of Christ, is he who builds his house upon a rock, which the winds and the floods can not destroy.44 Though the ceremonies of religion are not condemned, practical goodness is everywhere regarded as of paramount importance. "First be reconciled to thy brother, and then come and and offer thy gift." 45 It is more important to keep the heart pure, than to observe the traditions of the elders by the washing of hands.46 Penitence and humility are more acceptable in the sight of God, than to pay tithes, or fast twice in the week.47 The unpretending Samaritan, who pities and relieves the distressed, is more worthy of divine approbation, than those who serve at the altar in the consecrated temple.48 6. The doctrine of retribution occupies a prominent place in the parables of the New Testament. The following have a direct reference to this subject: the good and bad tares; the wheat and chaff; the strait gate; the sower; the wheat and tares; the net; the faithful and unfaithful servant; the laborers in the vineyard; the husbandmen; the marriage feast; the wise and foolish virgins; the nobleman, &c., &c. The parables teach that, under the government of Christ, every man shall receive according to his works. Many of them are modified by local circumstances, and may be limited in their application; still, they clearly reveal, for all mankind, a just and equitable retribution; and in many of them, all the particulars, that make up such a retribution, are distinctly presented. In the first place, retribution is regarded as impartial. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire." 49 The Saviour will thoroughly purge his floor, and gather the wheat into the garner, but burn up the chaff with unquenchable fire.50 Christ will gather before him all nations, and render unto every man according to his works. In the second place, retribution is according to works. He, who, with ten talents, gains ten more, is placed over ten cities; he who gains five talents, 43 Matt. vii. 21, 22. 47 Luke, xviii. 14. 44 Matt. vii. 24. 45 Matt. v. 24. 46 Matt. xv. 20. 50 Matt. iii. 12. 52 is placed over five cities; 51 while he who hides his talent in the earth, is deprived of it, and punished for neglect of duty. The servant who knows his master's will and does it not, is beaten with many stripes; while he who knows not, yet does things worthy of stripes, is beaten with few stripes.5 There is no one that cannot perceive, or will not acknowledge, the equity of such an administration. If it be objected to these views, that he who went into the vineyard early in the morning, and he who commenced his labor at the eleventh hour,53 received each the same compensation, the owner of the vineyard will explain the difficulty. He has a right to do as he will with his own. All can not claim the penny, but this does not affect his right to bestow it. The misapprehension and consequent murmuring of some of these laborers, is for us a fortunate circumstance; since an explanation is thus obtained, that seems now exceedingly important. In the next place, retribution is uniformly regarded as certain. Every tree that bringeth not forth good fruit is hewn down and cast into the fire. He who does not agree with his adversary is delivered to the judge, and then to the officer, and cast into prison, from which there is no escape till the last mite is paid.54 The door being shut, no importunity can gain admittance to the feast.55 The prodigal found himself in want, as his substance was wasted; but his only safety was in a return to his father's house. Again: Repentance does not save from punishment. The foolish virgins repented; and, when it was too late, provided themselves with oil. Their repentance availed only for another occasion. Nor does forgiveness save from punishment. The prodigal was forgiven, but that did not affect his past experience. It may be observed that the parable of the creditor and debtor 56 does not teach the remission of punishment. The creditor who forgave a debt, and afterwards resumed his claim, and punished the debtor, who had nothing to pay, and who in equity could not then be called upon to pay, is not set before us as a representation of our heavenly Father. The parable is like that of the unjust judge, or the unfaithful steward; in which unworthy characters are presented, not for imitation, but to illustrate a 51 Luke xix. 17-19. 54 Matt. v. 26. 52 Luke xii. 47, 48. 53 Matt. xx. 1. principle. The duty of forgiveness is what the parable is designed to teach; and the forgiveness referred to, must be from the heart, and be granted as often as a brother shall offend against us and say to us that he repents. Again retribution is regarded as reformatory and limited. This is very clearly shown in the life of the Prodigal. The punishment he suffered was one prominent motive that induced his return. "Many stripes" and "few stripes," can not be perpetual. Nor can he who remains in prison only till he pays the last mite, be confined there forever. The law, under which he suffers, defines the term of his imprisonment; and when that expires he will be free. We know it is commonly maintained that punishment cannot be limited, because the terms that define its duration, do not admit of limitation. But these terms have too often been the subject of discussion, to be dwelt upon in this article. On each of the more prominent, we will offer a brief remark. The "unquenchable fire" consumed a heap of chaff. The very circumstance, therefore, that made the fire unquenchable, or not easily put out, insures its speedy termination. The worm that dieth not, and the fire that is not quenched, are employed to consume the filth of Gehenna, near Jerusalem, and to preserve the lives and health of the people; and they can not, therefore, denote a vindictive and never ending infliction. It was a wise arrangement, and is a fit emblem of divine retribution, that consumes the sin of the world, and preserves the moral health of its inhabitants, and will cease with the necessity that induces it. Is the fire of divine retribution everlasting? So was the temple at Jerusalem.57 So were the statutes of the law.58 So are the hills and mountains.59. Outer darkness is not necessarily perpetual; nor is a gulf that cannot be passed at one time, necessarily impassable forever. Finally; the place of retribution is clearly indicated by the parables. The Son of man came to this world, and here sat upon his throne for judgement.60 The wicked husbandmen were miserably destroyed, and their city burned,61 at the very place where they had been unfaithful and treacherous. It was after the master returned from a far country, that he reckoned 57 Ps. xxiv. 7. 58 Lev. xvi. 34. 59 Gen. xlix. 26. |