once in the writings of Poul and Peter, and John, and is met with only in four or five discourses of Jesus,' though in one or two of those discourses it is repeated. In all, it occurs in the New Testament,twelve times-seven in Matthew, three in Mark, once in Luke, and once in James.* Of the seven instances of its use by Matthew three occur in the same discourse and same chapter, the fifth; again it occurs twice in the discourse recorded in the twentythird chapter. Of the three instances in which it is used by Mark, all occur in the ninth chapter, and in one discourse of our Saviour, the same that is recorded by Matthew in the fifth chapter. The sum is this; according to Matthew our Saviour appears to have used the term on four occasions, or in four discourses. Mark mentions only one occasion, on which he used it, the same with one of those recorded by Matthew, and Luke mentions only one. It appears then that Jesus used it only on five occasions, at most, and in all the Epistles it occurs but once, and then in this connexion;-James observes of the tongue, that it setteth on fire the course of nature; and is set on fire of hell.' iii. 6.

There is another word, das, which king James's translators have sometimes rendered hell, but very improperly, as no one, who has the slightest tincture of biblical learning, will venture to deny. On the subject of these two words we cannot offer anything more to the purpose than the following observations of Dr Campbell, an eminent Trinitarian critic.

It

The word va does not occur in the Septuagint. It is not a Greek word, and consequently not to be found in the Grecian classics. It is originally a compound of the two Hebrew words Dwage hinnom, the valley of Hinnom, a place near Jerusalem, of which we hear first in the book of Joshua. was there that the cruel sacrifices of children were made by fire to Moloch, the Ammonitish idol. The place was also called Tophet, and that, as is supposed, from the noise of drums, (Toph signifying a drum), a noise raised on purpose to drown the cries of the helpless infants.'

As to the word ads, which oc

* Matt. v. 22, 29, 30. x. 28. xviii. 9. xxiii. 15, 3.3. Mark, ix. 43, 45, 47. Luke, xii. 5. James, ii. 6.

curs in eleven places in the New Testament, and is rendered hell in all, except one, where it is translated grave, it is quite common in classical authors, and frequently used by the Seventy, in the translation of the Old Testament. In my judgment, it ought never in the scripture to be rendered hell, at least in the sense wherein that word is now universally understood by Christians. In the Old Testament the corresponding word is a sheol, which signifies the state of the dead in general, without regard to the goodness or badness of the persons, their happiness or misery. In translating that word, the Seventy have almost invariably used dns. But it is very plain, that neither in the Septuagint version of the Old Testament nor in the New, does the word ans convey the meaning which the present English word hell, in the christian usage, always conveys to our minds.'- Who would render the words of the venerable patriarch Jacob, when he was deceived by his sons into the opinion that his favorite child Joseph had been devoured by a wild beast, I will go down to hell to my son mourning? or the words, which he used, when they expostulated with him about sending his youngest son Benjamin into Egypt along with them; Ye will bring down my gray hairs with sorrow to hell? Yet in both of these places, the word in the original is sheol, and in the version of the Seventy, hades,' *—very inconsistently rendered hell in our common version, in several passages both of the Old and New Testament. It means the grave, or the place of the departed, without reference to their condition as happy or miserable. In the passages above quoted by Dr Campbell, it might have been translated hell with just as much propriety, as in several others in which it is so translated.f

There is another word, which occurs once, 2 Peter, ii. 4. and only once, in the New Testament, ragragwσas, rendered very improperly, cast down to hell.' It should have been translated, either thrust down to Tartarus,' or

* Dissert. vi. Part ii.

†The eleven places in which it occurs in the New Testament are, Matt. xi. 23. xvi. 18. Luke, x. 15. xvi. 23. Acts, ii. 27, 31. I Cor. xv. 55, translated grave, and Rev. i. 18. vi. 8. xx. 13, 14. It occurs in the Septuagint translation of the Old Testament between sixty and seventy times.

simply cast down,' which, according to Grotius, is all it here means. That the place, meant to be designated by it, was not vya, hell, is evident from the words which immediately follow, which represent the fallen angels as reserved in it, as in a sort of prison house, till the final judgment. Now hell, yevra, or the state of suffering indicated by that figurative term, comes after judgment. So Dr Campbell. Peter then does not say, that the apostate angels are cast into hell, or the place of final punishment, if we may speak of place in this connexion, but only that they are confined, till they shall be brought to judgment, in a place of darkness, called Tartarus. By this, says Grotius, is meant the lower regions of the atmosphere near the earth, called obscure or shadowy, as may be gathered from Philo and Plutarch, in comparison with heaven, where is light superior to that of the sun and moon, pure, and unmingled with darkness. According to this opinion, the apostate spirits are supposed to have been thrust down from the upper heavens, the abode of purest light, into the nether atmosphere, far below the region of the stars, where they are confined, as in a prison, and beyond the limits of which they are not permitted to wander. Hence the expression, 'Prince of the power of the air.' Eph. ii. 2. Whatever weight be allowed to the criticism of Grotius, which is certainly ingenious, it is evident that the word in question is very inaccurately translated, cast down to

hell.'

distant

Dr Channing notices another instance of the error he is endeavouring to expose the common apprehensions formed of heaven, and of the methods by which it may be obtained. Not a few, suspect, conceive of heaven as a foreign good. It is a country, to which we are to be conveyed by an outward agency. How slowly do men learn, that heaven is the perfection of the mind, and that Christ gives it now just as far as he raises the mind to celestial truth and virtue.' The following are part of his concluding remarks.

'Look not abroad for the blessings of Christ. His reign and chief blessings are within you. The human soul is his kingdom. There he gains his victories, there rears his temples, there lavishes his treasures. His noblest monument is a mind, redeemed from iniquity, brought back and devoted to God, forming itself after the perfection of the Saviour, great

through its power to suffer for truth, lovely through its meek and gentle virtues. No other endure and increase in splendor, when earthly monument does Christ desire; for this will

thrones shall have fallen, and even when the present order of the outward universe shall have

accomplished its work, and shall have passed away.' pp. 21-2

36. Annotations on the New Testament. By J. P. Dabney. Boston. 1828.

The

IT has long been a matter of surpriseto us, that a work precisely of this description has not been prepared and published by some gentleman of leisure, plaint has grown quite common of late, and competent learning. The comthat we want a family bible; but as this is an undertaking, which requires much time and labor, and besides must be very expensive, it was to be expected that it would be preceded by a publication like the present. great object of a family bible, too, certainly one of the greatest, the explanaanswered in a cheap and unpretending tion of scripture, may be effectually volume, like the one before us; which for this very reason may be put into the hands of readers generally, while the circulation of a larger and more expensive work must, as a natural consequence, be quite limited. We also have serious doubts about the propriety of spreading before the reader, on the same page, text, comment, and practilead him, and we believe it often does cal observations; as it may insensibly in fact lead the unthinking, to attach to them all the same, or nearly the same authority. It would be amusing, if it

were not for some of its moral influences, and its effect on the progress of truth, to see with what solemn assent many a pious and well meaning Christian reads the hasty and ill digested commentary of Scott, and takes it all for gospel, though it is perfectly understood, that no well informed critic of any denomination would give to that writer's opinions on such subjects the weight of a feather. We may mention another objection to family bibles; their assuming, as they seem to do, that, looking merely to its moral uses, we are to read the bible through in course, as if some parts, in a practical view, were not much more valuable than others, and should not be read oftener; or as if any good could come from ever reading before children and

young persons such a book as Solomon's Song; or from trying to spell out whole chapters of hard names in Numbers. We will not say, all things considered, that a family bible is not desirable; but we shall probably have to wait several years before one is prepared, and in the mean time must avail ourselves of some such substitute as is offered in the compilation before us. One number, as a specimen of the work, has been some time before the public, and another much larger will soon follow, continuing the annotations through the rest of Matthew and Mark; most of which we have had an opportunity to examine. Considering this work as intended for common readers, and especially for teachers in Sunday Schools, several things may be noticed, which entitle it, as we conceive, to commendation, and ought to bring it into general use.

Probably no work of the kind now extant, comes so near as this will, as a whole, to exhibiting the sense of scripture held by the majority of Unitarians in this country. The notes are brief, and as few, as the objects of the work will possibly allow; in consequence of which, the whole will be comprised in a moderately sized duodecimo volume. The compiler shows none of the perverse ingenuity of those commentators who seem, next to the honor of removing an old difficulty, to reckon that of discovering a new one. He also avoids giving a multitude of interpretations to the same passage, of all which, excepting one or two, perhaps, the best that can be said is, that they are ingenious and plausible. In this way it would have been easy for him to make a parade of what is called learning; but its effect on common readers would have been to distract their minds, and introduce uncertainty; so that, where the book would have met and resolved one doubt, it would probably have suggested twenty. Besides, we believe that those commentators and compilers who are most officious in their endeavours to explain what is already sufficiently intelligible, commonly compensate themselves for this useless trouble, by skipping the really difficult passages. It should also be mentioned in praise of this work, that it is not controversial either in manner or spirit; for though the compiler gives what he conceives to be the best and truest comments on

difficult and disputed passages, he does not dwell on them, nor attach an undue importance to them, nor fall to abusing those who understand them differently. Finally, it will add to the value and authority of these Annotations, that the name of the author is given, we believe in every case, whom the compiler has quoted or followed; and perhaps we cannot better recommend the work than by saying, that of these names, none occur so frequently as those of Grotius, Le Clerc, Rosenmuller, Wakefield, and Priestley.

Some may object that these Annotations are not always so full and perspicuous that they will be readily comprehended by common readers, and perhaps they are are not; and this may be owing in a few instances to an obscure and involved style, which might have been avoided without any sacrifice of brevity. It should be considered, however, that to make every part of scripture perfectly plain and simple to the unlearned, it would have been necessary for the compiler to insert, not short notes merely, but whole dissertations, and change essentially the character of the work. Many ministers, who are in the habit of lecturing on the scriptures, will probably recommend this work to their people, as a sort of textbook, and will be able to supply the deficiency here complained of, as occasion offers; and we can conceive of no other way in which it can be supplied, in all cases, without losing and sacrificing more than would be gained. It is easy to cavil at particular omissions or failures; after all, however, we suspect it will be difficult to refer to any work, which will give, even to common readers, and in the same compass, so much useful and agreeable information.

We hope Mr Dabney will go on and complete the volume without any unnecessary delays; and we are glad to learn that this is his object, and that he proposes to have the whole off his hands by the first of March. We hope, also, that he will give a preface to the Annotations, containing brief historical notices of the several books of the New Testament, and something which may serve as a key, particularly to the Epistles. It would not swell the volume much, it would greatly enhance its value, and the labor it would require would be inconsiderable.

37. A Discourse on the reciprocal Duties of a Minister and his People; delivered at the Opening of the Christian Chapel in Salem, Mass. May 1, 1898. By Charles Morgridge, Minister of the First Christian Society in New Bedford. Boston: Wait, Greene, & Co. 1828. 12mo. pp. 24.

THIS is a well written, and somewhat original performance. In old times, the pastoral care used to be almost the only subject chosen by preachers at dedications and ordinations; of course it became a little the worse for so constant wear. But lately, such an abundant variety of topics has been discussed on those occasions, that the pastoral care comes before us with an aspect approaching to novelty. In any times, however, this sermon must have been listened to with interest, and been deemed creditable to the understanding, piety, taste, and heart of the writer. We regard it with additional pleasure, as the work of a gentleman who stands high among the ministers of that denomination of Christians called Christian, which we have been for some time in the habit of considering as a remarkable and effectual instrument in diffusing widely abroad through our population, correct, generous, and scriptural views of christian theology; a denomination in which are united simplicity with good sense, and a deep and zealous piety with rational opinions.

There are some instances in this sermon of a quaintness, which reminds us of the old English writers. Advising a minister of the gospel to let mystery alone, and preach plainly and directly from the bible, Mr Morgridge says, 'He will thereby avoid the criminality of darkening counsel by words without knowledge. He will also avail himself of the singular advantage of preaching to all who believe the scriptures, without giving needless offence to any; while every devout hearer, being free from disquieting apprehensions of having his ear cut off by the sword of sectarianism, cannot fail to receive instruction, and comfort, and blessing under such a ministry.'

A curious legend is introduced towards the end of the discourse, to illustrate the position, that in doing his people service the minister increases the difficulty of his own salvation. From what author or book it is taken, we confess that we do not know; but it is as follows;

Coivin, now with God and his angels, had

a vision to this purpose, on the day of his consecration to the ministry. Awful thoughts filled his soul. A heavenly light shone in his cell. He turned his eye to the heavens, and, lo! they were illuminated; he looked to the earth, and, lo! it was on fire. The judgment throne was set, and the inhabitants of heaven and earth assembled. Michael stood forth before the judge, and held in his hand that mighty balance in which souls and their actions are weighed. When ordinary mortals were put into the scales, the standard by which they were tried was less and lighter; nor did they seem to be too scrupulously weighed, if the beam stood only near a poise. Nay, the breath of mercy made it sometimes incline in their favor, when all the pleas that made for them could not decidedly cast it. But when ministers came to be weighed, the standard was ten times augmented, for those of whom least was required; and, in general, that by which they were tried was the weight of the angel Ithiel, prince of the seventh or lowest order of the hierarchy of heaven. For God had ordained, that in the progressive scale there should be no blank, and that the highest order of men should reach the lowest order of superior beings. Coivin reflected on the dread office to which he was set apart; he perceived the awful sanctity and care which it required. His heart swelled; the tears burst from his eyes; he wiped them with his hand and the vision vanished. The impression, however, remained, and Coivin lived on earth, innocent, and active, as an angel of heaven.'-p. 21.

38. An Address, delivered at Springfield, before the Hampden Colonization Society. July 4th, 1828. By William B. O. Peabody.Springfield, S. Bowles. 1828. 8vo. pp. 16.

WE fear that the national character is more likely to be debased than elevated, by the manner in which the anniversary of our Independence is commonly celebrated. We do not now refer to the dissipation and excess which often attend it, but to the addresses and orations, written for the most part by young men without maturity of mind, or discretion, and wholly for popular effect. It is something that the public taste should be depraved by these puerile and inflated compositions; but this is an evil which dwindles into insignificance compared with their moral and political influences. The day had better not be remembered at all than be remembered merely to exasperate and inflame party spirit; or to keep alive antipathies against the mother country, which every good man must wish to