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he could not walk to the rich man's gate, but was obliged to be carried thither; so poor, that he was willing to accept the crumbs which fell from his table, in which he was probably gratified ; and so destitute of clothing, that his ulcerated limbs appear to have been uncovered. But the rich man did nothing to relieve his distress. The picture is still heightened by the following circumstance. Moreover the dogs came and licked his sores." No words could 'more strongly describe the utter neglect, which was shown to this unhappy beggar, than by representing all the notice he obtained, as proceeding from these animals. The narrative seems to intimate, that the sufferings of Lazarus were insupportable by human nature; for it is added, “ And it came to pass, that the beggar died.The rich man also died, and was buried.He was interred with great pomp and ceremony.

Lazarus indeed was laid in the ground as well as he; but the mention of the circumstance of Dives being buried, was to shew, that funeral honours were paid to him, which were denied to Lazarus.

After death, the grand contrast begins. “ The beggar is carried by angels into Abrahani’s bosom." The Jews believed that the spirits of the just were conveyed by angels to a seat of felicity. They likewise conceived of heaven under the figure of an entertainment, at which there should be present Abraham, Isaac, and Jacob, with all the blessed. This figure was sometimes adopted by Christ. It is here alluded to in the expression, that Lazarus was carried to Abraham’s bosom. The ancients did not sit at their meals, but reclined on long seats, like sofas, resting on their left arm, so that the head of one person was placed on or near the bosom of another. This is what is referred to in John xiii. 23, where the beloved disciple is said to have been leaning on Jesus' bosom; that is, he was placed next to him at supper. In like manner, when it said in this parable, that Lazarus was carried to Abraham’s bosom, it is meant that he was conveyed to a most distinguished place near to Abraham, at the great entertainment in heaven.

Of the rich man, it is said, on the other hand, “ And in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.He petitions the patriarch, that he would send Lazarus to dip the tip of his finger in water to cool his tongue. By our Lord's describing the rich man as applying to Abraham for relief, he might intend to reprove the arrogance of the Jews, who boasted of their descent from that patriarch, and trusted in his merits to deliver them from future punishment. In the Talmud, it is said: “In the future world Abraham will sit at the gate of hell, and will not suffer any circumcised Israelite to descend into it.” Our Saviour might intend to teach the Jews, by Abraham's mouth, that he would not afford any help to the sinners of Israel. It is to be observed, that the patriarch,

even when he saw the rich man in this place of torment, calls him son." Upon the rich man's requesting Abraham to send Lazarus to warn his five brethren, the patriarch answers, “ If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.Our Lord caused this to be exemplified in the most literal manner himself, by raising another Lazarus from the dead. Instead of thus convincing the unbelieving Jews, they were so much the more exasperated, and from that moment conspired both the death of our Saviour and of Lazarus. After this, Christ himself arose from the dead, and his apostles restored some dead persons to life; yet still multitudes of the Jewish nation persisted in unbelief, and obstinately rejected the Gospel.

'The lessons this instructive parable teaches us are : That there will be a state of retribution, where those who live a sensual life, regardless of the sufferings of others, shall not escape punishment. That the gifts of Providence are a trust from our Creator, to be employed in his service, and we are accountable to him for a proper use of them. That the good, however poor and destitute, shall be recompensed; and the wicked, however rich and powerful, punished. That the present apparent inequalities in the divine government shall be rectified in a future state; the triumphs of vice humbled, and the afilictions of virtue exchanged for a crown of glory.' pp. 134-140.


Colonization Society.--Mr. Gurley, Agent of this Society, returned about the end of October from a visit to its colony at Cape Mesurado, which he left in a thriving condition. The natives offer it no molestation. The colonists have been orderly, and industrious in clearing and cultivating land and building houses. Though they have been without medical aid, only twelve deaths took place from March to the time of Mr. Gurley's departure, and these of common diseases.

Baptist Convention of Massachusetts. This body was organized at a meeting in this city, Nov. 10. Of nine Associations, which are composed of churches wholly or partly in this state, six were represented, viz. Warren, Boston, Worcester, Old Colony, Westfield, and Leyden.

From the minutes of conversation on the state of the Churches, the following facts are collected : The Warren Association contains at present 28 churches, 13 ministers, and 3695 communicants.—Boston Association contains 38 churches, 27 ordained ministers and 6 licentiates. Number of communicants not given.Worcester Association, 15 churches, 15 ordained ministers, 2 licentiates, and about 1400 members.—Old Colony Association, 10 churches, 11 ordained ministers, and 1221 communicants.Westfield Association, 17 churches, 17 ordained ministers, 7 licentiates, 1298 members.-Leyden Association, particulars not given. -That part of the state lying west of Connecticut river, contains 36 churches, 28 ordained ministers, 10 licentiates, and about 2700 members.---Rec.

Society for Propagating the Gospel among the Indians and Others, in North America.—This Society, believed to be the oldest Missionary Society in this country, held its 37th Anniversary Meeting in the First Church in Boston, Nov. 4. The sermon was preached by Rev. Mr. Gile, of Milton; after which a collection was taken of $163 54. A correspondent of one of the religious newspapers observes, tható at a period when the love of so many nominal Christiaris toward each other waxes cold, and when such growing efforts are employed to produce divisions among the professed followers of Jesus, and separations among the ministers of his religion, it is refreshing to contemplate one exception to these remarks.' A majority of the Society, and an equal number in its government, is composed of gentlemen reputed to be liberal Christians ; and such is the harmony which prevails, that, if we are rightly informed, every Missionary employed by the Society is a Calvinist. During the last year eleven were employed in Maine, whose terms of service amounted in all to eighteen months. • Besides this, $60 were granted for the Isle of Shoals, and $50 for the purchase of books. From the Alford fund, $920 were appropriated to schools and churches among

the Indians, and coloured people of our own and other states.'

Indian Controversy.--Five numbers of the Unitarian Repository have reached us, in addition to the four noticed on page 239. Among other interesting articles, they contain two elaborate letters upon the grounds of the Missionary Controversy with Rammohun Roy, the first of a series addressed by Mr. Adam to Rev. Mr. Yates, one of the Calcutta Baptist Missionarieș. Mr. Adam's writings béar added testimony to his ability and good spirit.

Peace Society.--This Society held its Anniversary Meeting, as usual, at the Old South Church, on the evening of December 25.

Prayers were offered by Rev. Mr. Wisner, and an Ovation pronounced by John Ware, M. D. which was received with great approbation by a large and intelligent audience. Such a performance deserves to be widely circulated; and we encourage ourselves that the author will be prevailed on to extend its usefulness, by permitting it to appear in print.

Divinity School at Cambridge. It has for some time been the opinion of many friends of this school, that its interests would be promoted by placing it under the management of a distinct board; the attention of the Corporation of the College being first due to the various and important concerns of the academical institution. After much deliberation upon the subject, the Society for promoting Theological Education in Harvard University, at a meeting held November 17, 1824, adopted a new Constitution, which, by the consent of the Corporation and Overseers of the University, has gone into effect. By this Constitution, the management of the school (as far as is consistent with the rights of the College) is entrusted to a board of directors, consisting of the President, Secretary, and Treasurer of the Society, chosen annually, and of five Trustees, chosen in the first instance by the Society, and afterwards, as vacancies occur by death, resignation, or removal, to be appointed by the Board of Directors. The Trustees are associated with the Corporation of the College in the same manner as under the old Constitution, in the trust of the property already received for the use of the school. Future benefactions may be entrusted, at the will of the donor, to the Treasurer of the Society or of the College. We forbear to state other important details of the new Constitution, as the whole will probably soon be given to the publick. At a meeting of the Society holden Dec. 15, the offices were filled by the election of the following gentlemen, in whose characters the religious community have the most satisfactory pledge for the successful administration of this important institution.

Hon. Benj. Pickman, President.
Rev. James Walker, Secretary.
Hon. Peter C. Brooks, Treasurer.
Hon. Daniel A. White,
Rev. Charles Lowell, D. D.
Rev. Joseph Tuckerman, D.D. Trustees.
Rev. Henry Ware, Jr. and

Stephen Higginson, Jr. Esq. Hon. Mr. Brooks has since declined the appointment, and Friday, Jan. 7, is assigned to come to another choice.



The Misrepresentations of Anna Braithwait, in Relation to the

Doctrines preached by Elias Hicks, together with the Refutation of the same, in a Letter from Elias Hicks to Dr. Atlee of Phila

delphia. 9th mo. 1824. A Letter on the Dispute of the Statements of Anna Braithwait and

Elias Hicks, said to have been written by Ann Shipley. Reprinted from the New York Edition, with a Review of the Same.

Philadelphia. 1824. Calumny Refuted; or Plain Facts versus Misrepresentations, being

a Reply to a Pamphlet, entitled, “The Misrepresentations of Anna Braithwait, in relation to the Doctrines preached by Elias Hicks,' &c. Philadelphia. October, 1824. Elias Hicks, it seems, is an aged Preacher of the Society of Friends, very popular and influential in New York. Anna Braithwait is an eloquent English minister of the same sect, who came to America in the summer of last year, and returned in the summer of this. At her departure she left a memorandum of a conversation held some time before with Elias Hicks, in wbich she charges him with the avowal of certain erroneous opinions relating to the sufficiency of spiritual guidance, the authenticity and importance of the Scriptures, the creation of the world, the fall of tbe

person and satisfaction of Christ, the lawfulness of associating with other Christians, &c. On his part the accuracy of her representations is denied, and some of his view's explained and defended. To judge by the style of these pamphlets, the controversy has been attended with no little excitement. A Discourse delivered at Hartford, Conn. September 15, 1824, at

the Fifteenth Annual Meeting of the American Board of Commissioners for Foreign Missions. By Samuel Austin, D. D.

8vo. Boston. Eighth Annual Report of the Directors of the Boston Society for

the Religious and Moral Instruction of the Poor, 8vo. Boston. Ninth Annual Report of the Directors of the American Education

Society, September 29, 1824, 8vo. Boston. Christian Spectator for November and December. A Collection of Essays and Tracts in Theology. By Jared Sparks.

No. 8, containing Selections from the Writings of Thomas Em

lyn. Essays by Mrs. Barbauld. Friend of Peace. No. 2, Vol. IV, for October. Missionary Herald, Vol. XX. Nos. 11 and 12. Gospel Advocate, Vol. IV. Nos. 11 and 12. American Baptist Mazagine, for December 1824. Unitarian Miscellany and Christian Monitor, Nos. 46 and 47. The American Tract Magazine, Vol. I. No. 4. A Practical Treatise on the Ordinary Operations of the Holy

Spirit. By Rev. G. S. Faber, B. D. a New Edition.

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