Notices of Recent Publications.

6. A Discourse delivered at the Dedication,of the Stone Church of the First Parish in Portland, Feb. 8th, 1826, by J. Nichols. With an Appendix, containing a Memoir of the Parish. Portland. James Adams, Jr 1826. THIS is a sensible and very appropriate discourse; not one, indeed; in which the author shows his greatest reach of intellect, but a discourse which demonstrates the deep interest he felt in the occasion, and which breathes throughout a spirit of true christian kindness, and of tender regard to the people to whom he ministers.

'No sentiment,' he says, 'more strongly suggests itself or more elevates this present moment to our feelings, than that we have come together to officiate in consecrating to God an altar and a memorial to outlast ourselves; where our children may be reminded of his everlasting truths, and where incense and a pure offering may go up to him from generation to generation. We are now then to consider what it would be worthy for rational and christian men to set forth for the glory of God and the perpetual memory of mankind; what all times shall be able to understand; what shall have power to live through all vicissitudes of opinion; what no future progress of the human mind shall probably pronounce to have been of transitory importance, to have passed away with the period, or to have been unworthy of this occasion.' P. 4.

The following extract is written in the spirit of charity of which we have spoken.

'Again, in endeavouring to speak in the proper spirit of this occasion, we desire explicitly to set apart this house in the most cordial fraternity with the whole christian family. We are not suffered to forget, that in consecrating it to God, we have resigned it to him and to his church, and are bound to hope, that we have done it not only with piety to him but with suitable sentiments of fellowship toward them also. We wish not no exclude them by any interpretations of ours so as not to leave them in the fullest enjoyment of their own. And we should desecrate, we fear, the sacred nature of this duty, by terming it prudence or even charity. It is more than either. It is holy and solemn justice to the prerogatives of conscience and to the spirit and precepts of our religion.' p. 10.

The Memoir of the Parish' appended to the sermon, is judicious and entertaining, and we should like to see this commendable practice followed on all similar occasions.

7. A Sermon, preached February 15, 1826, at the Dedication of a New Church, erected for the Use of the South Parish in Portsmouth By Nathan Parker, Minister of the Parish. Portsmouth, N. H. John W. Foster. 1826.

WITHOUT being less appropriate to the occasion on which it was delivered, the sermon now before us, is more occupied with unfolding general principles, and has less of what is of merely local interest, than the one we have just noticed. In

other respects, what we have said of that discourse may, with but slight modification, be said with equal propriety, of this. To call it an eloquent sermon, would be to give it higher praise than it deserves. But not to say it is the production of no ordinary mind, or to deny that it has beauties, would be doing it a worse injustice. The author's thoughts appear to be always clear, just, and well defined, and are not unfrequently conveyed to us with great force of expression. An extract or two will not only justify our remarks, but lay before our readers views and feelings which we most cordially approve, and would have circulated as widely as possible.

"That holiness,' says the author, which christianity labours to produce, is no fanciful, or arbitrary, or useless thing. It supposes, that all the faculties of man are good, and that they are all brought to perform their appropriate offices. Christians are introduced into the temples of God, to worship him, not as an almighty tyrant, and with such sacrifices as a tyrant would delight to receive, but as a Father. While their understandings adore him, their affections learn to cling around his attributes. They go not from the sanc tuaries of religion, from their schools of piety, to cloister themselves from the world, lest they should tarnish their purity by mingling in the transactions of men; but they go forth to obey a Father's commands, and to imitate the perfections, which they adore. They are to stand forth amid all the temptations of life, and to be preserved from pollution by the strength of their principles, and the purity of their taste, breasting the storm and gathering strength from its violence. They are to show, amid a host of moral dangers, a divine purity; and their christian virtue is to be estimated by the fidelity of their obedience, by the amount of their usefulness, compared with their means of doing good.' p. 5.

To the inquiry, by what means is this holiness to be produced, it is replied, that

Truth is the mighty agent to be employed to render man a partaker of a divine nature. Through the instrumentality of truth he is to be born into the kingdom of Christ and of God. By the sword of the spirit he is to make successful defence against the enemies of virtue, and to gain a victory, whose laurels will never wither. And truth, to become the powerful instrument of man's regeneration, must be known, believed, felt, and obeyed. To be known, the truth must be intelligible. An unintelligible article of belief is a contradiction in terms. It is as impossible to believe a proposition, the terms of which are not understood, as to see objects, on which not a ray of light is permitted to fall. It is not by unintelligible articles of faith, that man is born to virtue and to God; but by truth, which is perceived, clearly perceived. It must also be believed and felt. With the heart man believeth unto righteousness. To become a powerful moral agent, truth must interest the affections. If it deeply interest the affections, it will be obeyed. If the truths of the Gospel, the truths, taught by Jesus Christ and his apostles, be perceived, believed, felt, and obeyed, man is blessed, he is prepared for that immortality, which Jesus has revealed.' p. 6, 7.

These, to be sure, are very simple and common views, and recommend themselves to every understanding. But then how far are some of them from being orthodox! Again

'We have a creed, we believe a creed, and we love the principles of our faith. We trust in God, that those, who come up hither in all future time,

will find the light of the glorious Gospel of the blessed God beaming forth here, guiding their minds, comforting their hearts, and directing their affections and hopes to that world, where is no darkness at all.

'But while we assert the necessity of a creed, we as unhesitatingly assert, that it is not only every man's privilege, but every man's duty also, to form his own faith by the best use of the powers, and means of knowledge, with which God has furnished him. No formal professions of faith in doctrines, which are either clearly or darkly set forth, will have any good effect upon the character. The truth must come fairly into the mind and heart; and a few truths thus embraced may work wonders. That the mind may be urged to activity in acquiring the principles, which are to be its nourishment and its health, it must feel its responsibility, the infinite consequences attached to a faithful use of its powers, and be left at perfect liberty to learn what Jesus has taught, and what man ought to believe; and there should be no odium attached to our open avowal of opinions, which have been formed in uprightness. Thus a becoming confidence will be expressed in the cause of Christ, and the truth, as it is in him, may be expected in all its simplicity and loveliness to beam forth upon the minds of men.' pp. 8, 9.

We would gladly follow our author further, but that we have already exceeded our limits. Appended to the sermón, however, is a note, containing, besides several memoranda' for the history of his parish, some remarks and statements respecting the terms of Christian communion, which, as they add the force of example to opinions we have long held ourselves, we cannot refrain from laying before our readers.

'There is pressing need, that the terms of Christian communion be rendered more simple, more truly evangelical. All good men, who believe in Christ, ought to be encouraged to come together around the table of their common Master, forgetting speculative peculiarities, and holding steadily in view the great purpose of christianity, which is to make men truly good. This has been a favourite principle of the South Church. It has been thought, that the introduction of it fully into practice is of the highest importance. A disposition has ever been manifested among us to receive all into Christian communion, who acknowledge Jesus to be a teacher, sent from God, and who manifest a disposition to learn his truth, and to obey his commands. Errors they might embrace (and who is free from them?) but it has been believed that the most promising way to correct error is to administer the truth in love, and to encourage men to use all their Christian privileges, and to perform all their duties, unembarrassed by party creeds.

'We are gratified to be able to state, that this is no new principle in the churches of this vicinity. Among the sentiments of the associated ministers of this vicinity, expressed in a report, made in 1790, is the following, which was adopted by this church; "That the profession churches have a right to demand, is not an assent to any human creed, confession, or summary of Christian doctrines; but a general profession of faith in Christ, repentance of sin, and the hope of the mercy of God, through him, expressed either in words or writing, as the person offering himself shall choose." When these sentiments were recommended to our churches, the Piscataqua Association could boast a Stevens, a M'Clintock, a Haven, and a Buckminster. It ought to be a subject of congratulation, that the South Church has never abandoned, but has steadily maintained these sentiments. Till they are more widely embraced, we can have but feeble hope of the peace of Christ's church.' pp. 18, 19.

8. The Spirit of Prayer. By Hannah More. Selected and Compiled by Herself, from various Portions, exclusively on that Subject, in her published Volumes. Boston, Cummings Hilliard & Co. 1826.

WE are glad to see republished this portion of the writings of one of the most popular and venerable religious authors of the age. We are aware that the sentiment of admiration for her works has not been felt without exception; and that while one class has carried it to an almost idolatrous excess, another has found little in them to affect or improve. This may be in no small degree accounted for from the peculiar faults of her composition, her dulcia vitia, which form its charm with many, but which are offensive to more. Yet her great devoutness of mind, her high standard of christian attainment, her zeal for virtue, her intimate acquaintance with the human mind and heart, and her consistent, persevering devotion of her fine powers, through a long life to the instruction and improvement of others, demand and ensure for her the respect and gratitude of all. In her present advanced period of life, this is the last publication, which she can probably superintend. It consists of selections from those parts of her various works which treat of the subject of prayer and the cultivation of a devotional spirit, arranged under appropriate titles. Perhaps no portions of her works have been esteemed more valuable by her admirers; and they will be gratified at finding these scattered passages and chapters collected under one cover.

9. A Discourse delivered at the Opening of the Christian Meeting House in Boston, at the corner of Summer and Sea Streets, Dec. 29, 1825. By Simon Clough, Pastor of the First Christian Society in the City of New York. Boston. I. R. Butts & Co. 1826.

THE Christian denomination, so numerous in some parts of the country, has for many years had one Society in Boston; and recently has erected, principally, we understand, through the instrumentality of one zealous member, a spacious and commodious house of worship. It is gratifying to witness this mark of its prosperity, not only because it is desirable that every class of believers should have full scope for the display of its doctrines, but because this class, being zealously devoted to the instruction of the people, and at the same time, exemplary advocates of Christian liberty, cannot fail of a good influence upon that portion of the community. A sermon like this of Mr Clough would have good influence any where. It is a strong and ardent defence of Christian Liberty, the love of which, Mr

Clough tells us, has always characterized this denomination. He defines what he understands by this term, illustrates from history the practices which have been inconsistent with it, states the obstacles with which it has to contend, and the reasons which exist for expecting its final triumph. He exhibits good sense and just thinking, and deserves great credit for the manner in which the subject is treated. The following passage will serve as a specimen of the discourse, and at the same time present the feelings of the denomination.

'The Christian denomination, with which I have the honor of being connected, have seen the consistency, and acknowledged the propriety, of these great principles of religious liberty, and have given the world a practical illustration of them, by founding upon them the churches that have been gathered by their instrumentality, and making them the principles of action in the administration of Church government. The Scriptures of truth are considered the only written rule of faith and practice among us, and each individual member is left at liberty to exercise and enjoy the right of private judgment, both as it relates to doctrine and practice. The only necessary prerequisite to become a member of a Christian church, is the christian character, and the only qualification necessary to secure and perpetuate that membership is a life of piety and devotion. We maintain that God is the sole arbiter of conscience, and that no devoted christian is, or can be accountable to any human tribunal on earth for believing the doctrines, and obeying the precepts of the gospel. That all such tribunals as are invested with dominion over the faith and practice of others are popish, tyrannical and antichristian, and that where they are established, they must become the bane of christian liberty. Churches have a right, when an individual member renounces the christian faith, becomes contentious, introducing divisions into the body, or is immoral in his conduct, to put such a member away; but not for exercising the right of private judgment, for this equally belongs to all.' pp. 15, 16.

10. A Discourse, delivered in Charleston, S. C. on the 21st of Nov. 1825, before the Reformed Society of Israelites, for Promoting true Principles of Judaism, according to its Purity and Spirit, on their first Anniversary. By Isaac Harby, a member. 8vo. pp. 40. Charleston, A. E. Miller, 1825.

THE formation of such a society, as that before which this first anniversary discourse was delivered, is one, and a very striking evidence of the universal tendency of the age to improvement. Even among the Jews, it seems, attempts are making at religious reform.

Our desire, says Mr Harby, in stating the designs of his society, 'is to yield every thing to the feelings of the truly pious Israelite; but to take away every thing that might excite the disgust of the well-informed Israelite. To throw away Rabbinical interpolations; to avoid useless repetitions; to read or chant with solemnity; to recite such portions of the Pentateuch and the Prophets, as custom and practice have appointed to be read in the