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CASE OF REV. EZEKIEL RICH.
Since the notice of this case in our number for April 30, we have seen two communications on the subject in the New Hampshire Observer; in the first of which (as well as we can recollect, for the paper is not at hand,) there was an accouut of the late proceedings of the Monadnock Association against Mr. Rich. These proceedings seemcd to us of a novel character. We have never known any other isstance in which an Association of Ministers called in an Ecclesiastical Council to advise them in respect to dealing with a member of their body. If, as we have been informed, Mr. Rich had withdrawn from the Monadnock Association, some six months ago, it seems to us a novel proceedure, for that body to cite him before them as still under their jurisdiction, and then formally to pronounce a sentence of exclusion against him. Besides, the result of the little Council, stating that all, or most of the charges made against Mr. Rich, were sustained without met tioning what one of those charges was, is certainly a singular document,
In the communication from the Monadnock Association - to the christian public,” found in the N. H. Observer of the 20th of October, are the following interrogations, with reference to “a notice in the Boston Recorder of August 26, 1831, concerning the ministerial staiding of Rev. Ezekiel Rich.”
“By what courtesy, or candor, or truth, then, is Mr. Barstowy arraigned before the public, as the only one guilty of the deed? Why should Rev. Moses Thacher, and Rev. Otis Thompson vilify him? Why should the Editor of the Recorder indirectly attribute all the blame to him? And why should the Editor* of the N. H. Observer, without even telling the publict what the notice was, remark publicly upon Mr. Barstow's conduct, leaving it to every one's imagination to fill up the picture of his guilt?"
To thesc interrogations, the Editor of the Observer has appended the following Notes:
"Why should'the Rev. Mr. Barstow, and A, B, and C, in public newspapers, 'request the churches in connexion with the General Association of New Hampshire, not to receive the Rev. Ezekiel Rich, as a preacher of the Gospel, until an investigation of some unfavorable reports respecting him should be had, without telling the public, a siugle charge alleged against him, leaving it to every one's imagination to fill up the picture of his guilt;' and say, whether be had committed the crinie of lying, drunkenness, profanity, theft, adultery or murder, or all.
“ Does the Monadnock Association mean to say, that the public was not told 'what the notice of Mr. Barstow was,' after that document had been published in the Boston Recorder, and we believe in one paper in Connecticut, two or three in New York, one in Virginia, one in South Carolina, and one in Ohio?"
We add, for ourselves, that we think it hardly consistent with “christian courtesy” for the Association to accuse us of " villifying" Rev. Mr. Barstow, when we simply stated our views of one of bis public acts. Mr. Barstow was “arraigned before the public” because he had shown himself to the public, by issuing his "notice” in the Recorder.
What means had we, or the public of knowing what the Monadnock Association had on the 8th of August, 1831, or what consultation their Committee hud hell with the “ State Committee?” But, suppose we had been acquainted with these " circumstances” we should have thought the “notice” in the Recorder, as none the less inconsistent with "propriety and christian prudence,” and should have been equally “sensitive lest Mr. Rich should be condemned,” and executed too, 66 wichout trial.”
The Monadnock Association say that “nothing was intended” by the "notice” in the Recorder, “but to withdraw the above recommendations," i. e. the recommendations which had been given Mr. Rich by the Association and the State Committee. But, was this all that “notice” implied? We are willing to leave “ the christian public” to judge. So far as it iinplied more, it does not appear that the General Association are “ concerned” in justifying it, by simply voting that
any member of a certifying committee has power to retract the testimony he has given.” But, as to this vote, we have the unhappiness to dissent from the General Association. What does a certificate from a member of such a committee imply? Unquestionably, that the bearer's ministerial standing is good, up to the time of its date. What would be implied in retracling such a certificate?“ As unquestionably it would be implied that the certificate was incorrect, and that the standing of the bearer had not been good up to its date. If it does not imply this, then it must imply that the bearer has done something to forfeit his ministerial standing, since he received his certificate; and then the power of a committee-man to “retract” becomes a power to try, and convict, and censure, and degrade a Minister. We shall not he much in favor of General Associations, if any member of their “ certifying committees' possesses such a power as this.
That the charges against Rev.Mr.Rich were proved by evidence altogether exparte; we have the testimony of the Council of three or four Ministers and as many Delegates, “who examined the case for nearly two days;” but what those charges were, we are left to mere conjecture. Whether the charges were of any weight, or how well they were substantiated, we think it“ modest” to say, is, as yet, a question upon which " the christian public" need light.
DR. ADAM CLARKE.
The following sketch is abridged from a long article published in the London Christian Advocate:
He was born in Ireland, in 1763, and at an early age became concerned for his salvation, under the pious example and instructions of his parents, especially his mother, and the ministry of one of the earliest colleagues of John Wesley. After a short time spent in an apprenticeship to a linen manufacturer, he turned his attention to study,
and entered Kingswood school, then recently established. The fol lowing anecdote is related of him at this period:
It was winter, and he was sent into a roon up stairs to study alone and without fire. Looking out of the window of his room one day, he saw some men digging up the ground in the garden, and being much annoyed with the cold, he went to the garden to try to warm himself, by breaking the clods after the men; and whilst thus employed, found half a guinea, took it to Mr. Bailey, then head master, (and afterwards Dr. Bailey of the old Church at Manchester) saying that he had found it in such a place. Inquiry was made, and one of the masters owned it. After some time be came with it to Mr. Clarke, saying that he certainly had lost half a guinea, and that that one might be his; but whether it was or not, he was deterinined not to retain it any longer; for, said he, “I have been quite miserable ever since I received it.” As no one would own the money, Mr. Clarke was obliged to take it; and with that half guinea he bought a few coals to warm himself with, and a few books which were the foundation of his becoining what he was as a oriental scholar.'
In 1782, at the age of nineteen, he commmenced circuit preaching, and his discourses drew Jarge audiences wherever he went. He continued in this service until 1805, when he spent several years in London, and received many honorary distinctions from literary societies. 'There, besides preaching, he laboured in the management of several public societies and in the composition of his commentary, wbich was probably commenced as early as 1785. His health failing, he removed in 1815 to a country seat purchased for his use by some of his liberal friends, where, besides writing his coinmentary, be employed himself in agriculture, and in philosophical science. In 1823 he returned to London, but soon after was again obliged 10 go to the country, and resided about seventeen miles froin the city until his death. There he concluded his commentary in April, 1826. In the spring of 1831, Dr. Clarke was instrumental in establishing schools for poor children in the province of Ulster, in Ireland, which in May last, amounted to nine containing 700 pupils. He attended the conference of the Methodist church in Liverpool in August, and was seized with the early symptoms of Cholera on his return. He left his house, however, to preach at the town of Bayswater where he arr ved on Saturday evening the 25th August, and died the next day. His funeral took place on the following Wednesday. Dr. Clarke is survived by his wife and six children. His library is supposed to constitute the principal portion of his wealth, comprising several thousand volumes in various languages, and many valuable manuscripts. He had also an interesting mu'seurn of natural and other curiosities.
A London paper says: “It is a remarkable fact, that in no part of England, Scotland or Ireland, has any member of the numerous temperance societies now in progress, fallen a prey to Cholera.”
American Board of Missions.-The number of missionary stations under its care is 54; ordained missionaries 68: physicians not ordained 4; printers 3; teachers 17; farmers and mechanics 20; females, married and unmarried, 120; making a total of 237 laborers in heathen lands, dependent on and under direction of the board. There are also 4 native preachers, 30 native assistants, 1257 schools, 59,784 scholars, and 36 churches, containing about 1809 members. The printing presses at different stations have sent forth about 14,200,000 pages of Bibles, tracts, &c. during the year, and froin the beginning of the operations of the board, about 61,000,000 pages, in 11 different languages.
Commerce of Liberia.-By a letter from Dr. Mechlin, the Colonial Agent, dated May 1st, it appears that during the past year 59 vessels had visited the Colony for the purpose of traffic, 32 of which were Ainerican, 25 English, and 2 French. The exports amounted to $125,543 16 in value. The cultivation of coffee, cotton, and indigo, all of which are indigenous to the soil, is rapidly increasing. One of the colonists expects to have a plantation of 20,000 coffee trees shortly completed.—Jour. of Com.
Slavery.- In the Georgia Repertory of March 21, the editor tries to bring in A. Clarke, as countenancing slavery. The following are the sentiments of this “great and good” man. I here register my testimony against the unprincipled, inhuman, anti-christian, and diabolic slave-irade, with all its authors, promoters, abetlors, and sacrilegous gains; as well as agaiust the great devil, the father of it and them. O ye most flagitious of knaves and worst of hypocrites, cast off at once the mask of religion; and deepen not your endless perdition, by professing the faith of our Lord Jesus Christ, while ye continue in this traffic! - Protestant.
Rum and Murder.-One Willing, in Maryland, while in a fit of intoxication, shot and killed his wife. The wretch is in confinement.More than half of the 140 murders committed in the United States during the last year, are attriuuted to the influence of ardent spirit.
Fifth Report of the American Temperance Society. The following table of Contents will show the ground which is occupied by this report; which it is desired should be found in every family in the country. Editors of newspapers are requested to copy the notice of this Repori, which appeared in our last.–Jour. of Humanity.
CONTENTS. Constitution-Annual Meeting.
Truths established by the Fourth Report-Opinion of a Member of Congress-Circulation of the Fourth Report- Testimony of old Men
-Report re-published in Great Britain-Lord Chancellor's Declaration-Formation of the British and Foreign Temperance Society-Effect of strong drink in producing the Cholera- Guilt of those who sell Ardent spirit-Comparison with the Slave Trade-Connection with Burking-Chancellor Walworth’s Opinion—Meeting at Washington
-Wirt's testimony-Resolutions and Address of American Temperance Society-National Circular-Corresponding Secretary-Professor Ware's Testimony-President Wayland's Inquiries--President Fisk's Address to Church Members-Dickinson's Advice-Beecher's Address to the Young Men of Boston—Judge Dngget's DeclarationOpinion of Judge Cranch, Injustice of the Traffic in Ardent Spirits - The Rum Selling Church Meinber-Venders of Ardent Spirit in the City of Washington-Confession of a Retailer-Wives murdered by
their husbands--Children murdered by their Fathers-Loss of the Rothsay Castle-Commodore Biddle's Letter--Letter from an Officer in the Army-Massachusetts Lunatic Asylum-Demoralizing effect of the Traftiic in Ardent spirit-Circular concerning Churches-Connection between Temperance and on--Influence of Church Members who traffic in Ardent Spirit–Testiinony of the British and Foreign Temperance Society—The great obstruction to the Temperance Reformation Churches in which are no Menibers in the Tratne
- Family Temperance Societies—Facts in the State of New YorkTavern Keepers ruined— Temperance Taverns, and Groceries— Progress of the cause, and its results— The Sabbath the Proper time to speak upon it-Duty of Ministers and Churches-Temperance Societies in Africa and the Sandwich Island Conclusion-Treasurer's Report-Honorary Vice Presidents and Members—Members of the Society.
Appendix.-Edgar's Speech-Wealthy Drunkards—Higgins' Letter–Jersey Temperance Society-Licenses in Glasgow-British and Foreign Temperance Society, Maryland State Temperance Society, Address of the Bishop of London-National Circular- The Immorality of the Traffic-Letter from -Resolutions of Ministers of the Gospel-Extract froin the Ministers of the General Assembly—The danger of selling Ardent spirit-Temperance efforts in China-Important decision in Chancery—Tax on the sale of Ardent Spirit—The sale of Ardent Spirit a nuisance.
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October 31, 1832.