of Armageddon. In four Lectures, the three last of which were delivered on the annual Fast, April 7, 1814. By Thomas Andros, Pastor of the Church of Christ in Berkley. Boston; S. T. Armstrong. 1814. pp. 48. 8vo. The Covenant of God's mercy made known to Abraham, ratified with him, ad the consequent duties obligatory upon his spiritual seed: illusti ated in two Discourses. By Clark Brown, A. M. Minister of the Congregational Church and Society in Swansey, N. H. Keene; John Prentiss. 1814. pp. 60. 12mo. Human Life not always desirable. A. Sermon, delivered at Richmond, N. H. Nov. 19, 1813, at the Funerai of Mr. Solomon Atherton, aged 73. By Clark Brown, A. M. Kecue; John Prentiss. 1814. pp. 22. 8vo. Heirs of Grace. A Sermon, delivered at Charlestown, Sept. 26, 1815, occasioned by the death of Mrs. Abigail Collier, consort of the Rev. William Collier, Pastor of the Baptist church in said town. By Thomas Baldwin, D. D. With an Appendix, containing extracts from Mrs. Collier's Diary, Letters, &c. Boston; Manning and Loring. 1813. pp. 32. 8vo. A Song of Zion. A Sermon, delivered on the occasion of a meeting of a Singing School for exhibition, at Cummington, Mass. March, 1811. By Jonathan Grout, A. M. Pastor of the Church in Hawley. Northampton, William Butler. 1812. pp. 14. 8vo. An address on Sacred Music, delivered at a public meeting of the Rockiuhan Sacred Music Society in Hampton, Oct. 6, 1813. By Daniel Dana, A. M. Pastor of a Church in Newburyport. Exeter; Charles Norris, & Co. 1813. pp. 24. 8vo. A Sermon, delivered before the Society for propagating the Gospel among the Jadians and others in North America, at their anniversary, Nov. 4, 1813. By Joshua Bates, A. M. Pastor of the first Church in Dedham. Boston; Cummings & Hillia: d. 1813, pp. 44. 8vo. A Sermon, preached January 12, 1814, at the Old South Church, Boston, before the Society for Foreign Missions of Boston and the Vicinity. By William Greenough, Pastor of the second Congregational Church in Newton. Boston; Nathaniel Willis. pp. 20, 8vo. Correct view of that part of the United States which lies West of the Allegany Mountains, with regard to Religion and JULY, Morals. By John F. Schermerhorn, and Samuel J. Mills. Hartford; Peter B. Gleason, & Co. 1814. pp. 52. An Oration, delivered at Tolland, Connecticut, before the Washington Benevo lent Society, February 22, 1814; in commemoration of Washington's Birth-day, By John Hall. Hartford; Hale & Hos mer. 1814. pp. 26. 8vo. Gaiatonsera ionteweienstakwa, ongwe onwe gawennontakon: A Speiling Book in the language of the seven Iroquois na tions. By Eleazer Williams. Plattsburgh, (N. Y.) F. C. Powell. 1813. pp. 24. 12mo. A Dissertation on the subject of procur ing the education of pious youths for the Christian Ministry; addressed to the religious Public. Boston; S. T. Armstrong 1814. pp. 40. 8vo. A Sermon, delivered at the Ordination of the Rev. Ephraim Abbot to the pastoral care of the Congregational Church and Society in Greenland, Oct. 27, 1813. By the Rev. Eliphalet Pearson. LL. D. Andover; Flagg & Gould. 1813. pp. 40. 8vo. An Appeal to the Public, on the coutro versy respecting the revolution in Harvard College, and the events which have followed it, occasioned by the use which has been made of certain complaints and accusations of Miss Hannah Adams against the Author. By Jedidiah Morse, D. D. Charlestown; 1814. A Narrative of the controversy between the Rev. Jedidiah Morse, D. D. and the Author. By Hannah Adams. Boston: 1814. Remarks on the Controversy between Doctor Morse and Miss Adams, together with some notice of the Review of Dr. Morse's Appeal. Second Edition, with Additions. Boston; S. T. Armstrong, 1814. Sermons by the late Rev. J. S. Buckminster. With a Memoir of his life and Character. Boston; 1814. A Sermon delivered before the General Association of Massachusetts Proper, st their annual meeting in Dorchester, June 29, 1814. By Thomas Snell, pastor of the church in North Brookfield. Boston S. T. Armstrong. pp. 22. A Sermon delivered in the North Meeting-house in Salem, before the Bible Society of Salem and Vicinity, t their annual meeting, April 20, 1814 By Thomas Barnard, D. 1). To which is added, the third report of the Socity. Salem; T. C. Cushing, pp. 28, A Discourse delivered at Portland, May 5, 1814, before the Bible Society Maine, at their annual meeting. By Ed ward Payson, pastor of the second church in Portland. Published by request. Portland; Arthur Shirley, pp. 4 An Oration pronounced before the Federal Republicans of Charlestown, Mass. July 4, 1814. By Joseph Tufts, juu. Esq. Charlestown; S. Etheridge, jun. A Sermon preached before the Ancient and Honorable Artillery Company, in Boston, Jane 6, 1814, being the 177th anniversary of their election of officers. By Samuel Carey, one of the ministers of the Chapel, Boston. T. Wells. pp. 26. A Discourse delivered in Newburyport, July 4, 1814, in commemoration of Amer. ican Independence, and of the Deliverance of Europe. By Daniel Dana, A. M. pastor of a church in Newburyport. Wm. B. Allen. pp. 20. A Sermon preached before the Massachusetts Missionary Society, at their annual meeting in Boston, May 24, 1814. By Otis Thompson, A. M. pastor of the ehurch in Rehoboth. Boston, S. T. Armstrong. pp. 20. POETRY. For the Panoplist. MAN IS BORN TO DIE. WHEN warm with youth and flush'd with health We first begin our life's career, Whether in poverty or wealth, We're free from pain and free from fear. We court the scenes of careless joy, Suppressing each intrusive sigh; Nor let the thought our hopes alloy, That man is frail and born to die. But, as we journey on through life, Our youthful hopes, our transient fears, That we, like them, are born to die. The grave of him, who once was great, Of her, who once charm'd ev'ry eye, Reminds us of our hase'ning fate;Like us they liv'd-like them we die. 'Twas sin that drew upon our race The righteous doon, that we must die; But, thanks to God's abounding grace, Salvation's offered from on high. THE INQUISITION.. Lines on the tyranny and fall of the Inquisition, occasioned by reading accounts of its aborition in Spain and Goa, in the Panoplist for Oct. 1813. p. 333. EY A YOUNG LADY. Is distant ages, number'd now and gone, When Superstition sat on Reason's throne, When o'er the world her veil of darkness hung, Forth from the deep abyss a monster sprung; Earth trembled as his foot her verdure prest, And hollow groans seem'd murm'ring in her breast. At first a weak and with'ring wand he bore, The mask of Sanctity his features wore, Though dark resolves, and deeds of fiendlike spite Lurk'd in his heart, scarce hidden from the light. A holy zeal he prais'd with vile intent, And to the holy church obsequious bent; Bow'd like her slave,-then as her cham pion rose, Though leagu'd in secret with her deadly focs. Swoln with success, his brow was seen to low'r, And his rude hand to grasp the rod of pow'r, While with her thunders arm'd, her pomp array ay'd, O'er her own head he shook his reeking blade, Deep draughts of blood in secret cells he drains; His ear finds music in the clank of chains; Forth to the rack the tortur'd form he leads, Devouring flames with guiltless victims feeds, With bolts and bars his wretched prey confines, And holds in vassalage immortal minds. His lofty dome rose frowning on the shore, Black as his sins, and mystic as his lore. When midnight wrapt the world in dark est shade, The first accursed stone was hewn and laid, Heli from beneath beheld the proud de prest, The belt of iron bound the throbbing breast, The burden'd spirit sunk to rise no more, And Nature shudder'd at the load she bore. Once as the monster with infernal sport Held the dark revels of his blood-stain'd court, A heavenly ray with quick effulgence stream'd Through those drear cells where light had never beam'd. He heard the bursting bars, the captives free, The breaking chains, the shouts of liberty; Saw through his grate a form of heavenly birth, With seraph steps imprint the grateful earth; In frantic rage his blood-shot eyes he roll'd Internal pangs his changing features told; His champions filed-his guards forsook their place, His horrid temple totter'd to its base; blast; No. III. On the Sabbath, did not reach us in season for this number." The lines On the Excellency of Christ, like most of the poetry which is offered to us, were written too hastily. D. On the Misapplication of Scrip ture, has just come to hand. This will be a useful paper at some future time. We have on hand a large number of communications. Delays must of course be experienced, in regard to some of the papers, which will ultimately be published. called the law of Moses, was in it's nature limited and temporary. No other nation was ever bound The Perpetuity and Change of by it, and even to the Jews them the Sabbath. Ir obviously results from the divine appointment of the Sabbath in Paradise, that it must be obligatory upon the whole human family to the end of time; unless it can be made to appear, either, first, that the law respecting it has expired by its own limitations, or, secondly, that it has been formally repealed by God himself: These two being the only ways, in which any of his institutions can either be set aside, or lose the smallest degree of their original binding force. When men impiously presume to make void the law by their traditions, they do it at their peril. No human authority may ever interfere with the appointments of Jehovah. It would be infinitely less daring and absurd, for the meanest subject of the greatest earthly potentate to declare the fundamental laws of his empire null and void, than for man, who is a worm, to rise up against his Maker, and attempt to set aside his sa cred institutions. The ceremonial law of the Jews, commonly VOL. X. selves it was only a shadow of good things to come. When the Messiah, who was prefigured in its costly rites and ceremonies, came, it had begun to wax old and soon after vanished away. Not so the law of the holy rest ordained in Paradise. It is a law of universal and perpetual obligation, for, first, it never can expire by its own limitations. The reason is, it contains no limitations The terms, in which it is promulgated, are general and indefinite. And God blessed the seventh day and sanctified it; because that in it he had rested from all his work, which God created and made. Now if this solemn consecration of one seventh part of time imposed an obligation upon our first parents to keep that part of time holy, it obviously imposes the same obligation upon all their posterity; no intimation whatever being given, that the observance of the sacred institution was intended to be confined to a part of mankind, in the first ages, or to any limited period of time. The law, then, still remains in full force, and will So remain 44 through all succeeding generations, unless God has seen fit, or shall hereafter see fit, to repeal it. This I will venture to observe, secondly, he has not done. Let those, who think he has, point out the repealing act. It will be easy for them to show that the Jews, immediately after the resurrection of Christ, were released from their obligations to keep the seventh day of the week. But this does not touch the question. They may prove, too, that the Jewish Sabbath was never binding upon Gentile converts to Christianity. But neither is this at all to their purpose. It is incumbent on them to point us to the chapter and verse, where the institution of the holy rest of one seventh part of time, which was originally enjoined, is explicitly annulled. It has been said, as I am well aware, that the repealing act is recorded in two places: Rom. xiv, 5, 6, and Col. ii, 16, 17. Let these passages be examined, not as detached independent texts, but as connected parts of the epistles, in which they occur. One man, saith the inspired writer to the Romans, esteemeth one day above another; another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. Now, what is the apostle's meaning here? That the Sabbath was abolished, when he wrote, in so far at least, that it became a matter of indifference what day of the week, or whether any day, was kept holy? Surely those, who put this construction upón the passage, greatly err, not knowing the Scriptures. Every attentive reader of the New Testament must have observed, that the Jewish and Christian dispensations were for some time blended together; the former being gradually abolished, and the latter as gradually taking its place. Hence arose some unhappy disputes and divisions, between the advocates of the two dispensations. Many of the Jewish converts thought them selves and others bound to observe the ritual law, in the same manner as before they embraced Christianity. Most of the Gentile converts, on the other hand, maintained, that as the ritual law was abolished, no further regard to its various distinctions of meats, days, &c. was admissible. To put an end to these disputes, and induce the disputants to exercise mutual forbearance, and charity, the apostle addressed them thus: Him that is weak` in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things. Another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth; for God has received him. Who art thou that judgest another man's servant? To his own master he standeth or falleth; yea, he shall be holden up, for God is able to make him stand. One man e8teemeth one day above another; another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord. And he that regardeth not the day, to the Lord he doth not regard is. |