and drink; but also, (and it may be, in consequence of his bodily need,) after heavenly things. We may not doubt that he was patient in suffering, and became perfected even by the very process of his pain: for his poverty made him lowly in his own eyes; while his loathsomeness bred in him the most abject sense of his vile condition. He was, in his own estimation, forlorn and an outcast. Wherefore, He who putteth down the mighty from their seat, but exalteth the humble and meek; filling the hungry with good things, but sending the rich empty away; ALMIGHTY GOD, 'for these reasons, caused Lazarus after death to be comforted, and the rich man to be tormented.

In the meantime, the end of these two persons is recorded; and the record is conveyed in very striking language. 'It came to pass that the beggar died, and was carried by the angels into Abraham's bosom. The rich man also died, and was buried.' The contrast is strongly marked. The one was conducted therefore to the place where Abraham is; the place where God's Saints are waiting for their perfect consummation and bliss, both in body and soul. Of the rich man, on the contrary, it is declared that after death, he found himself in Hell and in torments; and

lifting up his eyes, he saw Abraham afar off, and 'Lazarus in his bosom.' Without entering into any of the curious questions which this narrative suggests concerning the state of the departed, let us bend our thoughts on a far more practical concern. Let us call to mind that amid excess of meat or drink, the tongue is particularly prone to sin. If not to filthy conversation, there is an inducement to profane speech; at least to sinful talking,—whether quarrelsome, or slanderous, or untrue. Doubtless, souls in pain feel the anguish most in that member wherewith they have most offended. Let us observe then that the man who had fared sumptuously every day, being in torment, felt the torment chiefly in his tongue. 'Father Abraham,' (he cried,) have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue!' . . . O, when tempted to sin; whether with the tongue, which is, (saith David,) the best member that we have; or in any other way with the body; let us think of the misery of suffering through our Sin to all eternity! God grant that this thought may check us; and save us, it may be, from

ruin.

The only part of the Parable which yet requires notice is the close of it. We gather from

the concluding portion a very important fact concerning the Life to come; namely, that a great gulph is eternally fixed between the wicked and the just; so that there is no passing from the one to the other. And oh, if so it be, let us dwell often and anxiously on the misery of those who shall find themselves hopelessly separate from the society of the Saints; and that, not for a brief season, but for ever and for ever! Take notice how keen a touch of despair, is conveyed by those words,-'Nay, Father Abraham; but if one went unto them from the dead, they will repent!' As if the speaker had said,―The history of what is passing here, the torture of this flame would so terrify, even in description; that might a departed spirit but rise up from the fiery lake, and go back to earth, and preach to mankind,— the most sinful must repent; the most obdurate must be softened!

Ah, my friends, this anticipation here finds its answer in the words,-'If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.' The saying may not be doubted nor misunderstood. It means,If the Old and New Testaments; the Gospel of JESUS CHRIST; the means of grace by GoD Himself provided, Sacraments and Confirmation and

Prayer; if the services of the Sanctuary, and the instruction of the Prayer-book; if the HOLY SPIRIT pleading with us invisibly; and the countless opportunities vouchsafed to Christian men in a Christian country:-if these all prove unavailing to awaken to a life of Holiness, to produce Repentance, to carry the soul to GOD; nothing could achieve the blessed end: no, not though the grave should give up its dead; though the lips which had long since forgotten speech, and the limbs which had forsaken motion, and the eyes which had closed on the things of sense, were each to do its several part to awaken, to terrify, and to persuade: though the tongue should tell of horrors which might sicken; and the hand and the eye enforce what was spoken, with their dumb but more expressive eloquence; -they would not repent, they will not be persuaded! no, not though one rose from the dead!

THE PARABLE OF THE GREAT SUPPER.

ST. LUKE xiv. 16.

A certain Man made a great Supper, and bade many.

It is worth observing that this parable was delivered to a single individual. The Divine Speaker intended doubtless that all should listen; but His words were addressed to one. He therefore invites the personal and private attention of every Christian to the narrative which the words of the text introduce.

The circumstances under which the parable of the Great Supper was delivered, were as follows. Our LORD was sitting at meat with one of the chief Pharisees. There were several persons present; and it seems from what is said of the way they behaved, (all trying to get the best places,) that they were very far from being of the temper which GOD approves. Our LORD therefore delivered some heavenly teaching concerning Humility, and the Hospitality which seeks no return,-ending with the promise that He who does such things shall be recompensed 'at the Resurrection of the just.' 'And when