NOTICES OF RECENT PUBLICATIONS.

THE NATURE AND INFLUENCE OF WAR. An Address delivered before the American Peace Society, at its Annual Meeting, May 29, 1843. By Andrew P. Peabody, Pastor of the South Church, Portsmouth, N. H. Published by request of the Society. Boston: American Peace Society Depository. 1843. pp. 24, 8vo.

It would not be right to subject this Address to a rigid criticism, prepared, as the author says, "at the eleventh hour," and from a desire that the arrangements for the anniversary of the Society before which it was delivered might not be wholly defeated by unforeseen and painful events. But we must own that its perusal has not wholly satisfied the expectations we had formed from the reports made by those who heard it. And this we say the less reluctantly, because, although hastily written, it bears no marks of slovenly or careless composition, and its faults, as we deem them, belong to trains of remark which evidently proceeded from the author's established convictions. There are parts of the argument that involve positions which we should not be willing to accept on behalf of the Peace Society; and the exposition of the passage respecting the "two swords"-Luke xxii. 31-38-appears to us singularly forced and incorrect. We wonder that Mr. Peabody could have seriously entertained such an interpretation.

Much more pleasant is it for us to acknowledge the unquestionable merits of this performance. After defining the position of the Society as having for its "sole object, the promotion of international peace," and for its "only creed, that war, all war, is opposed to the precepts and spirit of the Gospel," and "deprecating the blending of any other principles with this;" he proceeds to consider "the worst curse of war," which is not seen in its outward horrors, but in its effect" upon the soul, upon principle, upon character-its blighting moral influence." This influence is felt not merely in a state of actual warfare, but so long as war is justified or its heroes are admired. To expose the evils inseparable

from a recognition of the lawfulness of war, is then the object of the Address. Mr. Peabody shows that it "establishes a false standard and scale of excellence ;" that it "establishes expediency, or man's judgment, in the place of the Divine will;" that it absolves the conscience from a sense of individual responsibleness; and that it exerts a deleterious influence upon literature and education. These are strong points, and they are forcibly presented. The Address concludes with some remarks upon the action of the Peace Society, and the removal of its "early and devoted friend," Rev. Dr. Channing.

FIDELITY TO OUR POLITICAL IDEA, OUR BEST NATIONAL Defence. A Discourse preached before the Ancient and Honourable Artillery Company, June 5, 1843, being its 205th anniversary. By Henry A. Miles, Pastor of the South Congregational Church, Lowell. Boston. 1843. pp. 24, 8vo.

THIS discourse may seem to some persons to be written too much in the strain of that laudation of American principles and institutions which deformed the productions of Fourth of July orators a few years ago; but as it speaks of the theory rather than the practice of our government, and of the principles of the fathers rather than of their descendants, and does not hesitate to expose, the vices and degeneracy of the times, it may escape the charge of flattering the national vanity. Mr. Miles was happy in his choice of a text:-"Where there is no vision the people perish." (Proverbs xxix. 18.) "The people," he says, " must have a vision; in other words, they must have an idea which they are determined to realize, a purpose which they will struggle to accomplish, a future which through every obstacle they will press on to reach." To exhibit the character and value of the idea which constitutes "the basis of our political existence," the great American idea which our institutions and our people alone have embodied and do represent, is the object of the discourse. It is described as "the idea of the supreme worth of the individual man, that his nature is hopeful and may be trusted, and that one of its rights is, to have a fair chance of putting itself forth ;"—" the idea of equality;" "the

idea of a higher civilization;"" the idea, in one word, of the brotherhood and improvableness of humanity." Our salvation as a people, Mr. Miles maintains, "depends upon our fidelity to this idea ;" and he shows "what power there is in this idea, provided we are faithful to it, to secure our national preservation." First, from "the obvious consideration, that this idea rests on a legitimate and unchangeable basis;""commending itself to every man's common sense and perceptions of right"-" the highest principles of our nature." Hence its power as a conservative element-its power to prevent open war, and civil discord, anarchy and revolution. Secondly, "our political theory will give, in the long run, stability to the policy, and institutions of our country," from "the simplicity of our leading political idea." Thirdly, this idea has for its allies "religion, philanthropy, genius ;"-" Christianity was the very bosom from which it sprung ;" amelioration and reform are the ends to which the great movements of the age are directed; literature is occupied with the great principles of brotherhood and equality. In the history of other leading nations of the world, too, we "discern an irresistible tendency towards our political idea." In conclusion, however, the preacher reminds his hearers of" the fact, that we have dangers to fear," especially from that "one great anomaly, in the midst of our democratic institutions"-Slavery; from selfishness and party strife; from the controversies in which religion is consumed, and the unfaithfulness of the Church to the inculcation of practical and universal goodness.

A SERMON on Transcendentalism; as contained in a book entitled "A Discourse of Matters pertaining to Religion;" preached at Raynham on Fast Day, April 6, 1843. By Simeon Doggett, Pastor of the Second Congregational Church of Raynham. Taunton. 1843. pp. 11, 8vo.

It was hardly to be expected, that in a sermon of eight pages Mr. Doggett should expose all the errors or overthrow the positions of a "Discourse" filling a volume of some five hundred pages; and it seems to us it would have been more agreeable to good taste and good usage not to have given the said "Discourse"

quite so prominent a place in his Sermon. Some of his remarks on Transcendentalism, also, want the precision and accuracy which should be studied by one instructing his people upon a subject of such grave importance and so much misunderstood. Still he has uttered many truths, and given what we deem a fair exhibition of the tendencies of Transcendental speculation in religion. It is unfortunate that this word should have been taken out of its proper connexions. The Transcendental philosophy may be held by men of very different theological or religious persuasions, and we cannot but regard it as unjust to take Mr. Parker's "Discourse" as an exposition of Transcendentalism. Of the extravagant opinions which he has advanced in his book, and of the mischievous notions which some persons among us have entertained in regard to the Scriptures, inspiration, and miracles, Mr. Doggett has expressed himself, we conceive, only in terms of severe truth. His text alone would indicate the feelings with which he regards this departure from the Christian faith :-"A wonderful and horrible thing is committed in the land; *** and what will ye do in the end thereof?" (Jeremiah v. 30, 31.)

TWO DISCOURSES occasioned by the approaching Anniversary of the Declaration of Independence; delivered June 25, A. M. and July 2, A. M. 1843. By W. H. Furness, Pastor. Philadelphia. 1843. pp. 23, 8vo.

WITH the persuasions which we entertain on the propriety of making Southern Slavery a subject of discussion in the pulpit, we must regret that Mr. Furness felt himself bound to preach the second of these discourses; but the first of them contains, in effect, a justification of the course he has taken. He feels it to be his duty to preach on the subject, and therefore as an honest man and faithful minister he cannot be silent. While we question the correctness of his view of duty, we respect his fidelity to the conviction by which he is swayed. The first of the discourses is founded on the language of Jesus in Luke xii. 51: Suppose ye that I am come to give peace on earth? I tell you, nay; but rather division:" which Mr. Furness considers as in truth" a striking evi

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dence of Christ's love of peace," since "he was willing to be considered, nay, to represent himself, as a disturber of the world, in order to introduce true harmony among men." This idea he illustrates, by exhibiting the circumstances by which Jesus was surrounded, "among a generation over which selfish passions and sordid interests bore a despotic sway," and which could not but be exasperated by the truth which rebuked and condemned them. He then contrasts the conduct of Jesus with the course which he might have adopted of withholding the truth which was so offensive, and shows with what " a profound wisdom he was inspired, as the event now abundantly attests"-how his calm perseverance in the ministry of truth, his devoted loyalty to it and generous self-sacrifice in its behalf, changed the hearts of bitter enemies and converted thousands to his faith, and how to these influences must be traced "the strong hold which he has taken upon the world." He then refers to other examples of the position, that "in every age the truth, if it has advanced at all, has advanced by the powerful help of those whose rule of action was not what is expedient, but what is right;" cites the history of the Declaration of Independence as a case in point, and exhorts his hearers to cleave to the cause of freedom and the principles of right. We only wish, that in describing the influence which Christ has exerted upon the world his special inspiration and Divine authority had been brought more distinctly into view. It was not his character alone-his "simply being what he was," if by this expression be meant no more than his personal excellence-which made him the Saviour of the world.

The text of the second discourse is our Lord's exclamation over Jerusalem, Luke xiii. 34. Mr. Furness holds up the patriotism of Jesus in contrast with that patriotism of the world, "of Heathen origin, whose gospel is the history of old Rome," which "adopts for its principle, 'Our country, right or wrong."" The true patriotism is consistent with "the love of right and of God ;” the false patriotism is "idolatrous and demoralising." Disavowing "any political aim or interest," he then proceeds to show how we, as citizens of the United States, should "honor the great social and Christian principle which the Declaration of Independence asserts" -"the recognition of the sacred rights of man as a rational and accountable being." First, "by gratitude to God that that principle has been so solemnly avowed by our fathers ;" and secondly,