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and justice, in a way to form a true estimate of the deed, Jemimah Wilkinson, the American prophetess, Angelica Kauffmann, the artist, Pope Juan, the woman pontiff, Joan of Arc, the woman warrior, and other personages not less noted and remarkable. Most of these characters are literally historical, but in the sketches of them here compiled the substance of fact has somewhat the dress of fiction. The book has every grace of style to recommend it, and with that large class of readers who seek excitement, will rival the latest romance. It may be said that the sketches of Charlotte Corday and Joan of Arc are, with slight modifications, from Lamartine. The compiler's plan was to bring into one group some of the extraordinary females “ whose lives occupy a sort of middle ground between romance and history."

11. The Works of Tacitus. The Oxford Translation revised. With Notes. In two volumes. New York: Harper & Brothers. 1858.

Two more welcome additions to Harpers' Classical Library, These volumes are by far the most attractive form in which we have seen a translation of Tacitus; and by their cheapness give nearly every reader access to the model Roman historian. Nothing can exceed the sententious phrase, comprehensive grouping of particulars, and the vivid colors, which make the style of Tacitus, like that of Thucydides, an ideal standard. Tacitus lived in the declining days of the Roman empire ; and the sensitiveness of soul with which he saw the ruinous progress of official corruption, and the general laxity of morals on the part of the people, gave a melancholy tone to his spirit which breathes in every paragraph of his Annals. Notwithstanding the great antiquity of the period, we feel a sadness whenever we read his pages.

12. The World of Mind. An Elementary book. By Isaac Taylor, Author of Wesley and Methodism. Published by Harper & Brothers, New York.

This is an admirable book, the work of a vigorous, wellbalanced, logical, and highly cultivated mind. The author's method is natural, his statements clear and comprehensive, and he is particularly fortunate in his illustrations.

He is neither timid, nor presumptuous. He is not afraid to admit a new truth, lest it may disturb some pre-conceived opinion, neither is he so vain as to attempt to solve those “ ultimate problems” which mark the boundaries of human science,-a disregard of which has plunged so many into the whirlpool of mysticism and nonsense. The whole tone of the book is vigorous and healthy; and the careful perusal of it, besides serving as an excellent introduction to metaphysics, --will do much to discipline the mind, and thus prepare it to appreciate the subtile distinctions of that abstruse science.

13. The Christian Helper: or Gospel Sermons for Congregations and Families. Issued by direction of the General Convention of Universalists. Boston: James M. Usher. 1858. pp. 376.

This volume forms the second of a series, designed, more particularly, for those congregations which are destitute of a settled pastor. Its worthy aim is to make lay-preaching practicable. It contains twenty-six sermons by as many Universalist clergy. men, and so exhibits a marked variety in the thought and style. Most of the sermons are of a very high order of merit, while none (so far as it becomes us to speak) are below mediocrityif, indeed, we may except a few sentences which might have been omitted to advantage. The book is most excellently printed. We hope that those congregations, which are not in a condition to settle a minister, will avail themselves of the opportunity which The Christian Helper furnishes.

14. European Acquaintance : being sketches of people in Europe. By J. W. De Forest. Published by Harper & Brothers, New York,

This is a very pleasant book, written in an easy, agreeable style, of things all of which he saw, and a considerable part of which he was. It differs from many books of European travels, in not being a compilation from Murray's Hand-book. There is a vein of humor running through the whole, which gives a zest to the sketches, and makes them very readable. And who shall say that these off-hand sketches do not give us as much real information concerning places, manners and customs, as those books which are heavy with accurate measurements of Mont Blanc and St. Peters?

Art. XIV.

The Grace of God: its Nature ; its Superiority to Sin.

The controversy between Universalists and the advocates of narrower systems of faith, has but just begun. Any truce between radically hostile 'heories on a subject so important as the destiny of man, can only be tempo. rary. No question can be paramount to that in regard to the fate of our race. We may be sure, therefore, that discussion will continue between Universalists and par. tialists till the point at issue be settled. Fashion may bring up other questions for a time; prejudice or superstition may drag into the arena and thrust into the fore. ground minor topics; but the affection and the reverence of man will constrain him to regard the subject of the destiny of humanity as the grandest and most interesting theme of contemplation. The Christian church will range itself into two great parties on this question, and discuss it with an earnestness befitting so grave a matter. It is well therefore to be investigating the point in dispute. Since the question can never be unimportant, it is desirable to examine the Scriptures, and see what information they afford as to the doom of mankind.

It is desirable to examine the Scriptures, we say; for the decision of the controversy referred to is suspended on the testimony of holy Writ. If God has made a revelation of his will, it must needs be that he has imparted information on the fate of humanity. If he has condescended to instruct man as to the minor duties of life, it cannot be that he has withheld light as to his destiny. The very fact too that he has foreshown our immortality, makes us the more anxious about our condition in the unseen world.' so long as it is uncertain whether we shall live again 0: 0, a part of the mind's energy is absorbed by the

a pt to solve the problem of a future life; but when mansii authoritatively assured that “this mortal must put on' reacrtality, and this corruptible put on incorruption," the Kin solicitude must be as to the condition of the soul intrat eternal state. They therefore

VOL. XV. 19

who affect to regard the question of universal salvation as of trivial moment talk falsely or absurdly. If this question is not the very first question for the reverent and thoughtful soul to ponder, then the spontaneous judgments of the heart are delusive. Inasmuch, then, as Omniscence must have known that a revelation of man's immortality must seem imperfect if it cast no light on the subject of man's destiny, God would doubtless enlighten his children on the point. Not until the most careful examination shows that it is idle to expect information on this subject, can we give up the conviction that the Scriptures do make known man's fate.

In all these remarks we proceed on the assumption that the Scriptures are a revelation from God. The evidence in their favor is overwhelming. If any thing may be regarded as demonstrated, it is that God has spoken to man. If the Bible is not the record of God's revelation, we are without any such record. If the sacred writings are not amply attested, then no book in the world can be deemed authentic. Miracles, testimony, history, and criti. cism all concur in showing that holy men spoke as they were moved by the Spirit of God, and that we have their words in that volume which we term, by eminence, the Bible. For this reason our appeal, in settling the controversy between ourselves and the advocates of sterner creeds, must be to the word of God. While he has made known his designs, why waste time in balancing proba. bilities, or in mere speculations ? To the law and the testimony.

We propose, in this article, to speak of the sabject named above, in reference specially to an important dec. laration in Holy Writ. In the letter to the Romans, Paul speaks of the grace of God in exceedingly eulogistic terms. Where sin abounded, grace did much more abound.1 This seems in itself a very emphatic affirmation, as we shall have occasion to show by considering the context. Even before we do this, however, w inay call attention to one fact, and that is, that our tr 'lators have hardly expressed in their version the { rce of the original. The word which they have rendered “much more

1 Romans v. 20.

, to acces Testamentas meaning av

abound," is still more emphatic. It is one of the most forcible terms in the Greek language. The apostle seems to feel that the divine grace is so rich and full that the majestic language in which he wrote, copious as it is, must be taxed to the utmost to find a term adequate to describe it. Lexicographers say that the term should be rendered " greatly or exceedingly superabound.” “ But where sin has abounded, grace hath exceedingly superabounded." We shall have more to say on this point in the sequel; suffice it now for us to have called attention to the forcible expression which the apostle employs.

Pass we then to our subject,—The grace of God: its nature; its superiority to human sin. We shall spend but little time in describing the nature of divine grace. Every reader of the Scriptures has some notion of the signification of the word grace; and simple terms it is of course impossible to define. The only advantage, indeed, of an attempt to describe it, is to see whether others attach to the term the same meaning with ourselves. We are willing, however, to accept the definition which Dr. Robinson gives in his New Testament Lexicon, of the term in the original. He defines grace as meaning grace in disposition, feeling toward any one; that is, favor, kindness, good will, benevolence. « The grace of God," he says, " is the gracious feeling of approbation, benignity, love, which God exercises toward any of the human race; particularly as manifested in the benefits bestowed in and through Christ and his gospel; or as exhibited in the pardon of sins, and admission to the divine kingdom.” In fine, grace may be regarded as but one manifestation of the divine love; or it may be deemed but another name for love. God is love, and takes various modes of displaying love to the children of men. And to that form of his affection which is manifested in the bestowal of spiritual gifts on our race, and specially in redeeming them from sin, the name grace is given.

And now, if this definition is accepted, and this brief description of the nature of the divine grace will suffice, we will turn to consider the superiority of that grace. Shall we remind the reader again of the testimony of the apostle : “But where sin abounded, grace hath greatly superabounded." Such a declaration provokes the inqui.

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