out a different character and developement, and a different operation. We will state how the whole Christian community, so called, or a religious society, or a congregation of hearers, might become such a body as the Church mentioned in the New Testament. The first step would be, to organize it in such a way that none could be admitted except those who were judged to "be saved," in the Christian sense of the expression, by their living faith in the gospel of Jesus Christ. It would be necessary to require of them profession of his name before the world, and fidelity to his cause; to place them under a system of discipline in respect both to their conduct and their belief; and to excommunicate such as should prove obstinately recreant to their obligations. Then, there would be a general resemblance, in form and principle, to the Church of the apostles. But to argue that, since all the primitive Christians belonged to such an institution, and since, at the present day, they are all included, somehow, within the undefineable range of a very different institution, or of no institution at all; therefore, or ergo, the two bodies are alike, this is about the absurdest piece of logic that ingenity could well frame. Whether we mean to acknowledge the authority of the principles which Christ and his apostles insisted on, and to conform to them, or whether we mean to deny their obligatory force on us at the present day, let us not try to wink out of sight the peculiar characteristics of the primitive Church: its consecration to such only as "were saved," its separation from the unbelieving world, its watchfulness over the lives and the faith of its members, and the practical responsibilities, in all these respects, which every one took on himself in entering it. Nor let us forget the stress which was laid on the observance of this form of social and religious life.

We must leave it with the conscience of believers to pronounce whether it is their duty to enter into the relation in which it was intended that all Christians should live. For ourselves, we have so much confidence in the wisdom, as well as in the authority, of our Master, and of his inspired apostles, that we cannot doubt that the institution which they established, and into which they gathered all their followers, is the one which we must maintain, and that we shall, sooner or later, find we cannot live permanently without it.

H. B. 2d.

ART. XXX.

Literary Notices.

1. A Greek and English Lexicon of the New Testament. By Edward Robinson, D. D., LL. D., Professor of Biblical Literature in the Union Theological Seminary, New York; Author of "Biblical Researches in Palestine," etc. A New Edition, revised and in great part rewritten. New York: Harper & Brothers, Publishers, 82 Cliff Street. 1850. 8vo. pp. 804.

Those who are acquainted with the first edition of this Lexicon, published in 1836, may judge somewhat of the excellence of the present, from the fact that a large part of the work has been rewritten, and the rest revised, by the author. In point of general scholarship, and of general execution, it is probably equal to any Lexicon of the New Testament that is known, and it far surpasses any other in English. Its method is distinguished by neatness, clearness, and precision, at the same time that it takes in a wide scope, embracing the etymology of the several words, their various definitions in logical order, their construction in sentences and phrases, their forms and inflections, and references to passages in which they occur, both in classic authors and in the later Greek writers, as well as in the New Testament. Particular attention is paid to the nicer shades in the meaning of the particles, and to the illustration of the more important terms; especially of those that are used in a sense different from the ordinary one in Greek. We may also mention it, as an excellence which the student will know how to appreciate, that the type is of good size, and the whole appearance of the page inviting.

That there are faults in this Lexicon, notwithstanding the thorough learning and sound judgement of the author, is a matter of course; for who could avoid oversights and hasty conclusions, in a work reaching into so many branches of study? We cannot but think there is a pretty hard leaning towards certain Orthodox tenets, in several of his definitions. We will mention only two examples. 1. He makes yéɛvva (Gehenna,) to denote "the place of punishment in Hades or the world of the dead," in every passage where it occurs in the New Testament. Even Matt. v. 22,-" shall be in danger of hell-fire," is no exception with him,—is not even put down as a questionable, or questioned, instance. Nor does he intimate that the Seventy used the

term, with a little variation of orthography, (Josh. xviii. 16, 2 Chron. xxviii. 3, xxxiii. 6,) in the literal sense of the Valley of Hinnom. In short, he quotes whatsoever might seem to make for his hypothesis, and omits the facts that would bear against it. 2. Alúvios, (translated everlasting, eternal,) is defined as always signifying endless duration, except when used of time past. One would not learn, from him, that there had ever been a question on this point! In these, and other cases, he seems to have followed Orthodox scholars, and to have ignored the philology of the Heterodox.

In spite of such faults, however, the work in general is of great and obvious merit; and it may be safely recommended with these few words of caution.

2. The Crown of Life: A Series of Discourses by I. D. WilliamBoston. J. M. Usher. 1850.

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We have, in this volume, a collection of sermons creditable to any denomination, and an honor to the Christian cause. They are from the pen of a singularly gifted man ;-one who, in our estimation, may be reckoned among the few who come near to the best standard of sermon-writing. His discourses are not mere expositions of Scripture, nor controversial arguments, nor essays, nor exhortations; but sermons, plainly and wisely laid out, methodically and strongly built up, each thing in its place, all compacted by that which every joint supplieth," and well and beautifully finished; but with no tinsel, no extra ornamental work, no striving for adornment or effect. They are soundly orthodox, in the best use of this epithet. The main doctrines of the gospel are well stated, and clearly illustrated, and defended, so that in the whole course of the sermons we have quite a body of divinity, not quite as complicated as some other bodies of which we have heard, but with quite as much soul in it. Then the practical bearings of the work are excellent, showing that Universalism is not only the reasonable and convincing theory, but the essential morality without which Christianity would have no power to reform, redeem and bless the world. The discourses have vigor. Their author never talks unless he has something to say. His words, though plain, all mean something, and often do they burn and stir the soul. Now is he the son of consolation; now he wields the hammer of truth that breaketh in pieces the flinty rock; and now the sword to the dividing asunder of soul and spirit, and laying open the thoughts and intents of the human heart. These words have warmth. Their author is thoroughly in earnest; his theme pervades, and possesses him. He has heard the voice saying unto him, "Write." The truth drops

from his pen as the refreshing rain, and comes as genial sunshine to the attentive and receptive soul.

The sermons in this volume are twenty-one in number, on the following topics, viz.: The Poor in Spirit; Comfort for Mourners; Meekness; Hungering for Righteousness; The Merciful; Purity of Heart; The Peace-makers; Effects of Persecution; Contentment; God's Care for Man; The Patience of Hope; Rest for the Weary; Christian Sympathy; The True Mode of Christian Effort; God, Our Strength; The Saviour's Victory; The Triumph of Joy; The Power of Christianity; Public Worship; Salvation in Christ Alone; Hope in God. The book is beautifully printed, with what some may think too large a margin, and contains a very striking likeness of the author. We hope it may have that circulation it deserves, and that will be extensive indeed. Universalists may well commend it to those who would know of our doctrine and its practical tendencies; and they may themselves study it with great profit.

J. G. A.

3. Poetry and Prose. By Mrs. Charlotte A. Jerauld; with a Memoir by Henry Bacon. Boston: A. Tompkins, 38 Cornhill. 1850.

Most of "Charlotte's" writings we read in the Lady's Repos itory, as they were originally published, but we have taken a new and far deeper interest in them, since we have become acquainted with the soul of the woman, through the portrait drawn by her acquaintance and friend, Mr. Bacon. We have read the "Memoir" with great interest, profit, and delight. It was prepared, as all memoirs should be written, by one whose heart was in the work, and yet he seems to have succeeded perfectly in "guarding equally against the exaggerations of friendship, that make questionable the verity of a record, and that cold, critical analysis of character, which sees no difference between the anatomy of the body and the soul, and which, having no enthusiasm, can communicate none to the reader." In his execution of the delicate task, Mr. Bacon has produced a sweet, graceful, touching narrative, most felicitously written, and evincing, on every page, the skilfulness of sincerity, and the discrimination of affec tionate insight. It is altogether the best production in every respect, we have met from the author's glowing and fertile pen.

We are partial to religious biographies, and we count the memoirs of Mrs. Mayo, and of "Charlotte " among the most precious gems of our collection. These two kindred spirits, so devoted to each other in their lives, and now enjoying the fellowship of a higher state, remain as fireside companions of those who loved them, and shed around us the purifying influence of their society. The removal of our friends from that earthly inter

course which is eye to eye, is not so mysterious or severe a be reavement, if we may come into frequent and deep communion with all that was noblest and holiest in them through such speaking portraits; and especially when thus they can visit with their reviving presence a thousand homes, and preach winningly, with the eloquence of their pictured goodness, to a thousand hearts, which, so long as they were in the body, they could not have known and reached. Perhaps it is not a fanciful explanation of the early call from the world, of many of the gifted Christian souls whose sphere of personal influence was narrow, that God needs them to be quickening and elevating elements in literature, and would have their virtue throw off the veil of flesh, and put on the more ethereal garment which the loving pen can weave, in order that they may act as more efficient forces in His spiritual kingdom on earth, while they themselves are called to the service and blessedness of the skies.

We have read the record of Mrs. Jerauld's life with pain and joy. With pain, for it is the old story, in an humble dress, of the struggle of the aspirations and hopes of a rich nature with the trials and limitations of obscurity and poverty; with joy, to find what deep Christian resources of fortitude, and faith, and trust, and fidelity, she brought to her discipline. It is the same spirit that glorifies the martyr, and the faithful disciples, whose fame does not pass beyond the lanes in which they die. The same halo surrounds them, though in different degrees of splendor; and as we read the lives of the humblest Christians, the influence upon us, to use the fine simile of Mr. Bacon, is like "the milder lights that cheer us as we enter the village streets, after leaving the sea with its blazing beacon towers." No better service could be done for the ignorance or prejudice of one who imagines that Universalism is unable to foster a deep spiritual life, than to put in his hand the "Memoirs of Mrs. Mayo and Mrs. Jerauld."

We might quote from this Memoir many passages of most just and timely discrimination in regard to the elements of Christian character, and the true method of writing the life of a friend. But our space forbids us. The writings of " Charlotte are very interesting in themselves, and we hope the volume so beautifully printed, will be circulated widely as a gift-book during the sea. son that is near at hand. We cannot refrain, however, in clos ing, from quoting a few lines which express the prominent elements of "Charlotte's character, her humorous cheerfulness and piety, and which, for the beauty of their imagery, would surely do no disgrace to Jeremy Taylor. Speaking of the former quality, Mr. Bacon says,-"It poured out its affluence as a bird sings, as a brook glitters, as the phosphorescence of the sea