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Sermons on various subjects, evangelical, devotional, and practical, adapted to the promotion of Christian piety, family religion, and youthful virtue. By JOSEPH LATHROP, D. D. Pastor of the first church in West Springfield. Worcester. Isaiah Thomas, jun. 1806.

THAT the author of these ser: mons is a man of genius, an elegant writer, and a well informed divine, the public are already convinced by undeniable proof. Besides a large number of single discourses, three volumes of sermons had obtained an extensive circulation, before the publication of that under review. At the Doctor's age an access of reputation is not ordinarily to be expected; but even in this respect he will lose nothing by the pres ent work. The subjects are various, and many of them peculiarly interesting. From the first sermon, “ On the folly of Atheism," we make the following ex

tract.

"If it were true, that there is no God, what evidence can the Atheist have, that he shall not exist and be miserable after death? How came he to exist at all? Whatever was the

cause of his existence here, may be the cause of his existence hereafter, Or, if there is no cause, he may exist without a cause, in another state, as well as in this. And if his corrupt heart and abominable works make him so unhappy here, that he had rather be annihilated, than run the hazard of a future existence, what hinders but that he may be unhappy forever? The man then is a fool, who wishes there were no God, hoping thus to be secure from future misery; for, admitting that there were no God, still he may exist hereafter, as well as here and if he does exist, his corruptions and vices may render him miserable eternally, as well as for the present."

In the second discourse, the subject of which is " Enmity to Religion," the following objection is introduced, "The gospel is mysterious; but if God gives men a revelation, he will give them one, which they can understand." To which the Doctor replies,

It must be supposed, that a revelation from God relating to the invisible and eternal world, and to our preparation for an entrance into it, will contain some things, which, tho' intelligible as far as our practice is concerned, may yet be mysterious and incomprehensible in many unessential circumstances: for, indeed, almost every thing which we see, is

SO.

Even the religion of nature contains as great and inscrutable myste ries, as the religion of the gospel. The eternity, self-existence, omnipresence, and foreknowledge of God are as inexplicable, as the doctrine of the Trinity. The connexion of body and mind in man is as mysterious, as the union of the divine and human natures in Christ. The influence of providence in supporting our frame, directing our motions, and overruling our actions is as unsearchable, as the influence of the Spirit in forming us to the temper, and assisting us to the duties of religion. The creation of the world and of the first man out of nothing, is as inconceivable to our reason, as the resurrection of the dead after their bodies are mingled with dust. If, then, we reject the gospel

because we find in it doctrines, which we cannot comprehend, we shall not long retain natural religion, whose doctrines are quite as incomprehensible. Every man who pretends to believe any thing about religion, must believe the eternity, omnipresence, foreknowledge and universal providence of God; the existence and im mortality of a rational mind united to this mortal body; the creation of man by the immediate power of God; and our continual dependence on him for life and breath, and for all our abili. ties and pleasures. Without a belief of these grand truths, there is no foundation for religion. But if every thing mysterious is, for that reason, incredible, these must be discarded with the mysteries of the gospel. The infidel, who cavils at the latter, will not long spare the former."

То а sermon from these words, Thou art good and dost good; teach me thy statutes, the author has given the following title, God's goodness the hope of the penitent; but no security to the finally impenitent. In this sermon some of the popular arguments in favour of universal salvation are answered with great clearness and energy

"You should always keep it in mind, that wickedness tends to misery, and must, if retained, finally terminate in it. The question, therefore, is not so much concerning God's immediate execution of punishment on sinners, as concerning their bringing misery on themselves. If you continue in your sins, and die in your impenitence, "know ye, that your sins will find you out, and your iniquities will fall upon you"-" His own iniquities shall take the wicked himself; he shall be holden in the cords of his sins." It is absurd to start cavils against, and study evasions of the divine threatenings, unless you can prove, that a wicked and ungodly life, followed with a hardened and impenitent death, is, in its nature, consistent with glory and happiness. Some, I suppose, will say, " If we are to judge of men's characters according to the tenor of the gospel, there is, and probably ever has been in the

world, a much greater number of sinners, than of saints; and it is not credible, that a merciful God will doom to misery so great a proportion of his intelligent creatures."

"But do you seriously think, that the number of sinners is a reason, why God will not punish any? If it is, then the greater the number, the stronger the reason for impunity. And consequently by promoting vice, you add to the general safety. I hope you will not act on such an opinion, Though the number of sinners be ever so great, and their combinations ever so strong, the wicked shall not go unpunished. If sin indulged in the heart, and practised in the life, not only deserves punishment from the justice of God, but tends to misery in its own nature, then the number of sinners is no security; for this will neither lessen sin's demerit, nor arrest its tendency. Though thousands should, at the same time, be afflicted

with a painful disease, not one will feel his own pain alleviated by the sufferings of the rest. Vice is the disorder, as well as the guilt of the soul; and the disorder is the same, whether many or few are infected with it. The man tormented with envy, malice, pride, ambition, and avarice, is still tormented, though thousands of others may indulge the same passions. You may as well expect that a general famine will satisfy every man's hunger, as expect that general wickedness will prevent each one's misery. Vice will operate like itself in every one, who habitually practises it; and every one must bear his own burden. If numbers cannot turn vice into virtue, then numbers can be no defence against punishment. If it be just to punish one sinner, it is just to punish ten, or ten thousand. The number of sinners alters not the justice of the procedure. Human government may, on reasons of state, sometimes spare an offending multitude; but these reasons cannot operate with the Deity. His power is as sufficient to punish many as few. Though the whole human race should rebel, his throne stands firm. He needs not the services of his creatures; and if he did, the same power which created those who now exist, could supply by

a new creation the place of all who revolt."

In all ages the origin of evil seems to have been a subject of perplexing inquiry. No point, perhaps, in philosophy or metaphysics, has been more painfully investigated; but the difficulties attending it have not disappeared. With regard to this subject, God holdeth back the face of his throne, and spreadeth a cloud upon it. Dr. L. has briefly treated this subject, in a discourse which has this title; The sins and miseries of men, not God's doings, but their own.

On the question of God's positive efficiency in the production of moral evil, our author, in agreement with the divines of the synod of Dort, and a large majority of those, who have been considered most orthodox, embraces the negative. He supposes, that it implies no contradiction, that God should communicate to man the power of originating some of his volitions. On this subject, we offer no opinion. We only express our wish that men on both sides would be careful not to misrepresent the sentiments of their opponents, and would govern themselves and seek to influence others by fair, scriptural reasoning. How various soever may be the sentiments of our readers on the question, they will agree, it is believed, that the discourse of which we are speaking, is written with candour and ingenuity. If the Doctor cannot satisfy, he seems resolved not to offend.

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"On the question concerning the introduction of evil, we need go no farther, and we can go no farther, than our Saviour has gone. He says, The kingdom of heaven is likened unto a man, who sowed good seed in his field; and while men slept an en

emy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him; Sir, didst thou not sow good seed in thy field? From whence then hath it tares? He said to them, an enemy hath done this." In the explanation of this par able, Jesus says, "The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; the enemy, that sowed them, is the devil." In tracing the introduction of evil, our Lord goes no farther; and here our inquiries must be stayed. Had the householder judged it neeessary, that his servants should know he became so malicious, he would, where this enemy got his seed, or how

on so fair an occasion, have instructed them further on the subject. He said no more upon it, because no more needed to be said. With this his servants were fully satisfied. It would be well, that we should terminate our inquiries, where these modest ser vants terminated theirs,”

The following, on a very dif ferent subject, is no common specimen of fine writing.

"Here we need the vicissitudes of day and night for labour and rest. The light is sweet, and a pleasant thing it is for the eyes to behold the repose, is, however, a gloomy season. sun. The night, though favourable to The gloom we endeavour to dispel by artificial lights. But in heaven there is no need of a candle, for there is no night there; and no need of the sun, for the glory of the Lord doth lighten it, and Jesus is the light

thereof. Here we have our seasons of sorrow and affliction. Our joys are transient. Our bright and happy. days are interrupted with dark and cheerful suns are obscured by scowlstormy nights. Our smiling and ing and angry clouds. Death is stalking around-we see his frightful footsteps, we hear his hollow voice. We tremble for our children and friends; we mourn the loss of brethren and companions; we have no security for our most pleasing connexions; we are doomed to suffer the anguish of their dissolution. In hear

All friend

en things will be new. ship there will be the union of pure

and immortal minds in disinterested benevolence to one another, and in supreme love to the all glorious Jehovah."

In the sixth particular of instruction, suggested by the story of the importunate friend, p. 215, are many valuable thoughts; but their connexion with the subject is less obvious, than could be desired. The close of the sermon

is very impressive, and calculated to melt the backsliding Christian.

"Remember, my Christian friends, the kindness of your youth, the love of your espousals, when you went after Christ in the wilderness. Remember your former fears and distresses under a conviction of your sins. Remember what earnest applications you made to your Saviour, and what kind answers, in due time, you received. Remember what comfort you felt, when you could call him your Saviour and friend, and could appropriate the evidences and tokens of his love. Remember your former zeal for his service, and your professed dedication to him. Has your zeal languished, and your love waxed cold? Remember, how you have received and heard; how you have resolved and promised; and hold fast and repent."

"If sinners treat with indifference

the calls and invitations of the Saviour: yet who would expect this from you? Did you not promise that you would be holiness to the Lord, and that all your works, like the first fruits, should be consecrated to him? What iniquity have ye found in him, that you should depart from him and walk after vanity! I beseech you by the mercies of Christ, by your own expe rience of his mercies, and by the promises, which you have made, that you present yourselves living sacrifices, holy and acceptable, which is your reasonable service."

The twenty-first discourse is entitled, "The pernicious ef fects of an inflamed tongue."

The tongue is a fire, &c. James iii. 6. Bishop Latimer said of Jonah's message to the Ninevites, No. 11. Vol. II. U u u

"It was a nipping sermon, a pinching sermon, a biting sermon, a sharp biting sermon.'

"

We know of no language more descriptive of the discourse under consideration. The reader

may judge by the following specimen :

"There is one observation more,

which, though not mentioned by our apostle, yet naturally arises from our subject; namely, that this infernal heat, which usually sets the tongue on fire, and renders it very voluble and loquacious, sometimes causes a swell and stiffness, which is accompanied by a sullen taciturnity. This symptom, though not so extensively mischievous, as the inflammation, which we have described, may be as painful to the patient, and as vexatious to the bystanders. We read of some, who were brought, by their friends, to our Saviour to be cured of their dumbness. Whether this dumbness was caused by the impotence of the organ, or by the wilfulness of the mind, it is not said. But whatever might be the immediate cause, there was a satanical operation at the bottom. The patients are expressly said to be "possessed of the devil," to have a dumb spirit." And "when the devil was cast out, the dumb spake."

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Few authors manifest a more productive genius, or more extensive theological information, than Dr. L. His mind, in no degree enervated by years, still displays its rich, undiminished treasures, to the improvement and joy of believers. His excellence, as an author, appears in his descriptive, practical, and devotional performances; rather than in those which are controversial. Though it ought to be acknowledged, that the sermons he has published against Deism and Atheism are potent and irresistible in point of argument.

*See Latimer's sermon, delivered be

fore king Edward 6th, 1550..

His style, though not perfectly free from faults, possesses, in a high degree, that ease, perspicuity, and force, which are so essential to pulpit oratory. Tho' we cannot say of Dr. Lathrop, nor perhaps of any writer, that

his style is a complete model; there are few works, which are better suited, than this, to regulate the taste of young men, who contemplate the ministry, and to form them to a manly, impressive, and divine eloquence.

RECENT

Religious Intelligence.

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FROM

"Our Magazine has never, probably, been the vehicle of intelligence more interesting and pleasing, than that which will be found in the following pages. No one who possesses any measure of the Christian spirit can fail to rejoice, when he sees that the Holy Scriptures, the words of eternal life, are likely soon to be translated into all the most important and extensive languages of the East, and to be read by the many millions of men who inhabit that most populous portion of our globe. Those of our countrymen who have liberally contributed to promote this benevolent enterprise, will receive some additional pleasure in reflecting, that as the sun of reve lation rose in the East and pursued his course till this Western world was enlightened by his rays, so they have been, in a measure, instrumentul in reflecting back his beams to the region on which they had first dawned, but from which they had been long and mournfully withdrawn." As. Mag.

To the Christian congregations in the United States, who have contributed their aid towards the translation of the Sacred Scriptures into the languages of the East.

DEARLY BELOVED BRETHREN,

AMONG those principles implanted in the heart by the Holy Spirit, none is more amiable, more fully demonstrative of our being made partakers of the divine nature, or productive of more happy effects, than that of Christian love. This removes all distance of place, overlooks all peculiar ities of name and denomination; and unites in the firmest bonds all those who serve the same Lord, causing them to bear each other's burdens,

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and to participate with delight in those labours of each other which have for their object the glory of the Redeemer and the welfare of mankind.

These ideas have seldom been more fully impressed on our minds than when we heard of that instance of Christian liberality and attachment to the cause of the Redeemer, which you have exhibited in aid of the translation of the Sacred Scriptures into the languages of the East. Employed in a part of the giebe so renote from you, and personally unknown to most of you, judge what were our feelings when we heard that you had, without the least solici tation on our part, interested yourselves in so effectual a manner, in that arduous yet delightful work, in which the Lord has bidden us engage for the sake of his people yet to be gathered from among the heathen.

For this display of Christian phiFantliropy we entreat you to accept our warmest thanks, not merely on our own behalf, but in behalf of those heathens, who, though at present unconscious of your compassion towards them, shall, nevertheless, bless you to all eternity for having thus contributed to unfold to them the pages of everlasting truth.

It will give you pleasure to hear that the Lord has so smiled upon this work, as to enable us to put to press versions of the Sacred Scriptures in five of the eastern languages, the Shanscrit, the Hindoosthannee, the Bengalee, the Mahratta, and the Orissa; and to go forward in preparing versions in five more of these languages, the Chinese, the Persian, the Telinga, the Guguratte, and the languages of the Seiks.

In this laborious and extensive

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