the lessons taught, and the instructions conveyed by this account, are precisely the same, whether it be regarded as a parable or as a history.

The majority of commentators and divines have, I think, regarded this account as parabolical; among whom may be particufarized Macknight, Doddridge, Henry, Burkitt, Dodd, Coke, and Rev. Joseph Benson. But some highly-respectable names have latterly taken the other side of the question, and have expressed themselves in strong terms; among these it will be sufficient to mention the Rev. John Wesley, in a sermon in his works; Dr. Adam Clarke, and the Rev. Henry Moore, in sermons which have appeared in the Methodist Magazine.

The first argument used to prove the account historically true is, that it is not introduced or accompanied with any intimation of being a parable; but that our Lord begins by asserting a plain matter of fact. There was a certain rich man, &c., there was a certain beggar named Lazarus, &c. It may be granted, that parables are generally accompanied with some word or phrase, which shews that they are not to be regarded as history; such as, he spake a parable-he spake many things unto them in parables—the kingdom of heaven is like unto a man that is a householder-then shall the kingdom of heaven be likened unto ten virgins, &c. This, however, is not always the case. There are several accounts both in the Old and the New Testament, which are universally allowed to be parabolical, though the sacred writer does not employ any word or phrase whatever, which proves them to be so, but introduces them exactly as though they were historical facts. Thus in Judges, ix. 8, we have the trees going forth to choose a king-and in 2d Samuel xii. 1, the account of the poor man and his ewe-lamb; but in neither case does the sacred writer give the least intimation that he is delivering a parable or a fable. Of this mode of introducing parables we have several instances in the gospel of St. Luke. Thus Luke x. 30, A certain man went down from Jerusalem to Jericho &c.-xiv. 16, A certain man made a great supper, &c.-xv. 11, A certain man had two sons, and the younger of them said to his father, Father, give me the portion of goods that falleth to me, &c.-xvi. 2d, There was a certain rich man which had a steward, &c.-These four discourses, all recorded by the same evangelist, Luke, stand precisely in the same predicament as the account of the rich man and Lazarus: and if, in the latter, the want of an express assertion that it is a parable or similitude, 2D. SERIES, NO. 1.-VOL. I.

prove it to be a history, the same argument will prove that the good Samaritan, the great supper, the prodigal son, and the unjust steward, are all histories, and not parables.

Another argument adduced is, that our Lord_gives us the name of the pious pauper, Lazarus. Some have ventured to call this account, the history of Dives and Lazarus; and by this unauthorized application of the word Dives (which is merely the Latin word for rich, or a rich man,) some have been deceived into an idea, that the names of both persons were actually given. It is true, that on the supposition the whole is a history, we might easily account for the omission of the rich man's name, while the mention of the poor man's name is the strongest consideration that can be adduced in favour of that hypothesis. It may, however, be accounted for in a way, not incompatible with the contrary scheme. Our Lord may have used Lazarus, merely as being a common name among the Jews, and a name actually borne by some of the pious poor in that day. We know of another, who had the same name, even the brother of Martha and Mary, who was raised from the dead. It may have been selected also, as being peculiarly appropriate to a pious poor man, on account of its signification; Lazarus, in Greek, being the same as Eleazar in Hebrew, and denoting literally the help of God.

The following considerations appear to me to turn the balance decidedly in favour of the hypothesis, that the whole account is not a history, but a parable.

The rich man speaks of himself as being tormented in a flame, and desirous of having his tongue cooled with a little water. If the account be a history, this is plain and literal matter of fact: the rich man was enduring bodily pain, the pain occasioned by fire, and which would have been relieved by water. Whereas it is stated in a previous verse, that he was dead and buried. If he were dead and buried, how could he be enduring bodily pain? His body had become an inanimate carcase-it had lost all sense of pleasure or pain-it could not be tormented by fire, nor refreshed by water. They who die in their sins, will have no bodily pain, prior to the general resurrection; till that period, their sufferings will be wholly mental or spiritual. This circumstance, therefore, cannot be understood literally: if regarded as a piece of simple history, it would be impossible and false.

Our Lord represents Lazarus and the rich man as being within sight of each 145.-VOL. XIII.

D

other, and the rich man as carrying on a conversation with Abraham. Can this be regarded as plain and literal matter of fact? If so, we are to believe that the abodes of the righteous and those of the wicked are so contiguous, that notwithstanding the impassable gulf between, they can see each other, and carry on conversations together. Is not this contrary to the ideas which the whole tenor of scripture leads us to entertain? Heaven and hell are represented as being so separate-so different-so opposite-that there can be nothing in common between them-no contiguity of place-no similarity of condition-no communications between their respective inhabitants. The damned in hell will not be permitted to see any thing of the light, and glory, and blessedness of heaven; nor will the saints in heaven be tormented with the slightest view of the wretchedness, and horror, and despair, that prevail in that bottomless pit.

Scripture teaches us, that the only occasion on which the righteous and the wicked will have any interview after death will be in the great day of judgment, when all shall stand together at the tribunal of Jesus Christ. Then and there all persons of all descriptions and characters shall meet-all who have been in any way connected on earth, shall recognize each other-shall give account of their conduct towards each other -and having passed the strict and impartial investigation, shall hear their righteous and unalterable doom. After that, there shall be a final separation, to the right and the left of the great Judge-the wicked to go into everlasting punishment, the righteous into everlasting life.

Surely it would be as absurd to imagine literally, that the inhabitants of heaven and hell can see each other and converse together, as to imagine that the saints in paradise can hear all the weeping, and wailing, and groans, and execrations of Satan and his angels, and the damned in hell-or that the latter can hear all the praises, thanksgivings, and songs of triumph and joy, proceeding from glorified saints and holy angels. And would not the scenes of the infernal pit, if laid open to the inspection of the glorified, cast a gloom over the celestial mansions, and interrupt the harmony and joy which there prevail? Are not such ideas too repulsive and shocking to be entertained? And should not preachers of the gospel be cautious not to assert so positively as some have done, that the account of the rich man and Lazarus is a history? since from that assertion are deducible consequences, which they themselves would instantly condemn and reject

In support of the historical character of the account, reference has been made to a Jewish tradition, that Lazarus lived at Jerusalem; and it has been said, that some ancient writers have given the name of the rich man. It is a circumstance, however, which will at least weigh as much in favour of the contrary hypothesis, that some ancient manuscripts, particularly the Codex Beza at Cambridge, have at the beginning of the account these words-And he spake unto them another parable. X. Y. Z.

THE CULTIVATION OF THE MIND.

A GOOD education is of vast importance, and is strictly necessary to the formation of a useful or distinguished member of society. The mind of that man who has received one, is expanded and liberal, open to the best impressions, and filled with the most generous feelings and sentiments. Education elevates the mind above the general level, and enables man to move in a loftier and purer sphere, giving him a nobler dignity of mind, and a greater independence of condition.

Destitute of the blessings of a scholastic education, and therefore with an uncultivated mind, man can never expect to rise high in any station: the adventitious possession of "paternal acres" may, indeed, enable him to pass through life without much inconvenience; but, then, he will be liable to be the dupe of the basest flatterers, or the pitiable object of derision and scorn: he can enjoy no mental entertainment, without which, the finest figure and the most extensive property are but trifles, yea, vanity itself. The purest pleasures are mental: worldly pleasures are but secondary, precarious, and mixed; and, such as they are, they cannot be enjoyed without reflection and meditation. Even looking to the laborious peasant, we find that, unless he have some knowledge of books, and be capable of reading and meditating, his toils will become burdensome, and from his labours he will not experience the most cheering recreation.

The mind of man is so constituted, that it soars after things not seen or experienced, is a curious searcher for information, and continually aspires to a greater degree of intellectual wealth; and all these propensities of the human mind, when properly indulged, invariably lead to honour and renown, to ease and independence, to respectability and credit. Surely these are considerations worthy our most serious attention.

The period allotted for laying the founda

tion of a liberal education, and commencing the mental superstructure thereon, ought, therefore, to be earnestly and exclusively devoted to this one grand object. Here lies the duty of instructors, and a most responsible one it is. They have to regulate the studies of youth in the manner best calculated for their improvement and advantage -to stimulate the lazy-to correct the unruly to encourage the timid-to excuse the dull-in short, to study the tempers and abilities of all, and to pour their instructions through the channels most likely to convey them to the seat of knowledge channels varying as the dispositions vary. Where there are more teachers than one in an establishment, it is highly necessary that they should co-operate, with zeal and energy, in the accomplishment of the important work in which they have embarked, otherwise, "their labour will be spent in vain, and their strength for that which satisfieth not."

In all establishments, from our universities to our parochial day-schools, one grand object ought to be kept in view-to make the rising generation useful and honourable members of society.

But boys have likewise a duty to perform. In vain will man toil, and useless will be all his cares, his anxieties, and trouble, if his instructions are not well received. Unless his pupils receive kindly what is given affectionately, the best instructions will, with regard to their weight, be like chaff thrown to the wind; and, with regard to their effect, like seed sown upon the rock. The boy that receives his education with reluctance, and is compelled to his tasks, will never become noted either for his wisdom or his learning. Most boys require stimulants to make them apply, but unless there be some voluntary wish to learn, some spontaneous ambition to excel, these stimulants will never have effect; the seeds of instruction will never germinate, or they will be choked before they become visible to the most curious beholders. Such is the nature of an education, classical or commercial, that the greatest attention is required, both in tutor and pupil, to surmount all the difficulties attending it, and to shine forth, with the effects of its splendour, in future life. Having made these remarks on the importance of a liberal education, and shown the necessity of strict attention and application for the attainment of mental treasure, let us, in our subsequent observations, point out some of its good effects, where it is cultivated and reduced to practice.

Contemplating the good effects of a re

gular education, both on individuals and society, it is perfectly natural to suppose, that it is the greatest source of entertainment and happiness to the one, and of stability and independence to the other. But, speaking of individual good, its admirable effects on the mind may be readily perceived. The man of cultivated understanding, what does he enjoy? Why, his mind is not circumscribed by his native city, or village, or mountain; but it takes excursions through the universe, reviews times long since past, and, I had almost said, anticipates those to come. By the help of history and observation, man familiarizes to his mind the manners and customs of all nations, ancient and modern, contemplates the rise and fall of empires, admires the stupendous and inscrutable plan of a superintending Providence, and traces the human character, as it is regulated by different circumstances, climes, or governments. If we possess minds well cultivated, we have an inexhaustible fund of entertain ment within ourselves. We may form a proper idea of the surface of our earth, and the situation of its different countries with respect to each other, and lose ourselves in the contemplation of the various revolutions that have occurred, and scenes that have been witnessed on it, since the world began. Thus, we cannot peruse the records of ancient nations, nor those of our own times, nor even look around us, without learning useful lessons for the regulation of our conduct, or the amelioration of our hearts. Are we in prosperity ?-we have sufficient examples to make us moderate. Are we in adversity ?-we have sufficient to make us resigned and dignified. In short, whatever be our lots, a little reflection will show us that others have been as we are.

By clear and expanded views of men and manners, we insensibly gain a knowledge of the human passions, and of the moral government of the world; our minds become filled with a universal philanthropy for our species, and we are affected at the woes of others. But again-admitting a superintending Providence, (and the more we see, and learn, and know, the more we are convinced of this important fact,) we cannot but feel grateful for his gracious designs in our redemption and preservation, knowing our own degeneracy, and the degeneracy of our species, and perceiving that the annals of all countries are blended with the most intolerant principles, and the blackest crimes. But these reflections are not to be despised, if they open our eyes to the depravity of our natures, and, through those who have long since quitted this stage

of existence, exhibit the mirror of our own conduct They are produced by learning and meditation; and those qualities which give more accurate and comprehensive views of the deformity of our natures, can certainly arm us against the follies of others who have gone before us, and make us firmer in our purposes of living well. These are a few, and but a few, of the benefits resulting from a cultivated mind. We will endeavour, further to consider the subject in other points of view; and we may rest assured that, in whatever light it appears, it will present irresistible claims to our attention and regard.

If we take another view of the subject, we shall find the effects of a good education equally favourable to the establishment of genuine happiness among mankind. Education produces a noble independence of mind, superior to the casualties and accidents of life, making men above being moved to take revenge for injuries received, and unwilling to live useless members of society. To independence it adds pleasure, and to pleasure respectability. It must be gratifying for a man to retire within himself, to collect and arrange his thoughts, and to express them in a forcible and elegant manner. This truly is a qualification of which every man may be justly proud-a qualification which will gain a man respectability and honour, and be a source of daily gratification and delight. This world is apt to countenance wealth, and to be very officious and fawning to the man possessed of it, even though he should be scarcely able to write his name, or to read a chapter in his Bible. But the paltry meed of its praise is often insincere, and generally misapplied in such cases, it is a man's possessions, not his person or endowments, that are besieged with false flatterers. And it is also worthy of remark, that its praise is commonly as precarious as it is worthless. "Riches make themselves wings, and fly away;" and what must be the predicament of that man who has placed his whole reliance upon them, when they leave him, and he has nothing internal to which he can have recourse! The truth of the old proverb is demonstrated in him, "Learning is better than house and land:" for internal or in. tellectual wealth will remain with a man in all his fortunes; the honours which it creates, and the pleasures which it bestows, will be more creditable and lasting than the most affluent fortune can confer.

To show in yet more glowing colours the vast and just ascendency which learning gives one man over another, let us for a moment, contrast the man of mental cultiva

tion with the country peasant. I do not say but that the latter may be as happy as the former, perhaps more so in a certain sense; but their happiness springing from distinct sources, is essentially of a different kind: the one is sublime, the other contracted; the one proceeds from a grateful knowledge of God's gracious and wonderful dealings with us, the other from the ignorance arising from rustic simplicity. And who would not wish, if he had to retire among the most secluded peasantry to pass the residue of his life, to retain his expanded view of things, and to retire with all his powers of reflection?

How pertinent soever the adage may be, "Where ignorance is bliss, 'tis folly to be wise," few, I apprehend, were it possible, would consent to lay aside their knowledge, to put on the rustic garb. Whilst the countryman, whose travels have scarcely extended beyond his native hills, and whose observation is confined to his own parish, is unable to talk about any thing but the tittle-tattle of his busy neighbours, or, occasionally, perhaps, the wondrous phenomenon of an act of parliament; the man of science and observation can range the whole universe in thought, ascertain the principles on which governments are founded, and deduce useful and entertaining lessons from the history of the world.

But, lest any one should suspect that I am holding up learning as an unmixed and infallible good, I assert that no classes of men in society have greater reason for circumspection than those whom we denominate the learned. It is the opinion of one of our greatest bards, that "a little learning is a dangerous thing," and his recommendation, in consequence, is to "drink deep, or taste not the Pierian spring;" but I am afraid it is necessary to add, that much learning has often proved destructive to its possessors. We have examples of the greatest philosophers of the age in which they lived, being sceptics or atheists: witness Hume, Gibbon, and many others. A solid stock of learning is, however, of essential service and importance, when the vagaries of the imagination are curbed, and that pride and ambition, which it excites, are kept in a proper degree of subordination.

If the learned would study the scriptures with the honesty of a Bacon, an Addison, a Newton, a Johnson, with a multitude of other worthies who might be enumerated, scepticism would be banished from the world; for I hesitate not to say, that unbelief has its origin in the vanity of the human heart, which too often condemns without a careful examination, and destroys,

as far as regards the sceptic, the efficacy of an essential good, without the substitution of another in its stead. Learning itself is not to be branded with the crimes of sophistry and scepticism; the reproach falls on the improper use its possessors make of it; and hence it is to be understood that the heart, pot the head, is chargeable with these unwarrantable sins against the great Creator. I do not make this affirmation that the learned may be careless what use they make of their valuable endowments. On the contrary, they are required to be cautious; for, according to their mental possessions, will the God of wisdom and truth require the fruit thereof at their hands. But what I would wish to enforce is, that the heart misleads the head, and that the abler the head is, the more will the heart, if it be corrupt, lead it into grievous and irretrievable errors. With regard to true wisdom, the wisdom to salvation, not that wisdom which embraces the sciences and philosophy of this world, but that which is of far more importance, comprehending the philosophy of the heart, and the science of living well, it may be said, and said truly too, that human learning is not essential to its attainment. For, if it were, how could the vast mass of our fellow-creatures expect ever to attain the blessedness of heaven? It is an infallible proof of the infinite wisdom of God, that the path to eternal life is indiscriminately open to all, and that the plans and systems, unfolded by the gospel, are so plain and easy, that the slenderest capacity may understand them, and the most illiterate man upon earth read his title clear to mansions in the skies. Yet I cannot help thinking, that, though human learning is neither indispensable nor absolutely necessary to the attainment of eternal life, it may, in many respects, be considered as a beneficial possession to the true Christian.

The man, destitute of it, must be content to believe, either because others believe, or because he may feel that it is agreeable to his wishes, or his ease, to hope for eternal rest hereafter. But the man of knowledge and reflection can trace God's dealings with his people in the different dispensations of his providence; view mankind falling off to various kinds of idolatry; and, finally, behold the glorious establishment of Christianity from the stock of Jesse; God's remnant and peculiar people, bearing down all opposition, and destined to annihilate all religions of man's device-all the idolatry of the heathen nations. These reflections are certainly pleasing; and,though they are not immediately essential to salvation, yet they may, without doubt, agree

ably and advantageously occupy the mind of the Christian, surrounded as he is with so many incentives to immorality, and so many embarrassments in his Christian warfare.

But to revert to the arguments with which I set out:-having, as I think, shown a few of the most prominent features and good effects of a well-informed mind, I would recommend to British parents and preceptors a liberal and religious education, as the means best calculated to establish a nation's independence, and to confer on its inhabitants honour and dignity. It is a man's prudence and knowledge, not his strength or his stature, that gain him the ascendant over his fellows: it is the wisdom and policy of a kingdom, not the number of its inhabitants, that give it pre-eminence over neighbouring states, and enable it to give laws to nations. Individual good must be consulted, and the public good will be sure to follow. The genuine benefits of life spring from mental attainments, to acquire which we have only to exert ourselves we have the means.

England, perhaps, can boast of better and more numerous seminaries for the instruction of her youth than most other countries. It is, therefore, devoutly to be wished, that a benefit so important as education may be more generally disseminated, and that a spirit may universally prevail, to improve and expand the mental faculties of the rising generation. The cultivation of the mind begets the purest pleasures; and knowledge is a national blessing. It breathes liberal sentiments. It is friendly to the temporal concerns of life, and it enhances the sweets of spiritual intercourse. England, therefore, be solicitous to bring up her sons and daughters in her distinguished seminaries, and to infuse into their tender minds an unconquerable attachment to rational liberty, and an ardent desire to obtain the liberty of the gospel.

Let