no portion above. "And, likewise, Lazarus evil things."— Not his evil things; for he did not choose them. But they were chosen for him by the wise Providence of God: and now "he is comforted, while thou art tormented.".

9. "But, beside all this, there is a great gulf fixed.”. A great chasm, a vast vacuity. Can any tell us, what this is? What is the nature, what are the bounds of it? Nay, none of the children of men: none but an inhabitant of the invisible world. "So that they who would pass from hence to you, cannot; neither can they pass to us, that would come from thence." Undoubtedly, a disembodied spirit could pass through any space whatever. But, the will of God determining that none should go across that gulf, is a bound which no creature can pass.

10. Then he said, "I pray thee, therefore, Father, that thou wouldst send him to my father's house: for I have five brethren, that he may testify unto them, lest they also come into this place of torment," ver. 27, 28. Two entirely dif ferent motives have been assigned for this extraordinary request. Some ascribe it wholly to self-love, to a fear of the bitter reproaches, which he might easily suppose, his brethren would pour upon him, if, in consequence of his example, and perhaps advice, they came to the same place of torment. Others have imputed it to a nobler motive. They suppose, as the misery of the wicked will not be complete till the day of judgment, so neither will their wickedness. Consequently they believe, that, till that time, they may retain some sparks of natural affection. And they, not improbably, imagine, that this might have occasioned his desire to prevent their sharing his own torment.

11. "Abraham saith unto him, They have Moses and the Prophets let them hear them, ver. 29. And he said, Nay, father Abraham: but if one went to them from the dead, they will repent." Who would not be of the same opinion? Might not any one reasonably suppose, that a message, solemnly delivered by one that came from the dead, must have an irresistible force? Who would not

think, I myself could not possibly withstand such a preacher of repentance?

II. This, I conceive to be the meaning of the words. I will now endeavour, with the help of God, to apply them. And I beseech you, brethren, while I am doing this, to suffer the word of exhortation. The more closely these things are applied to your souls, the more ye may profit thereby.

1. "There was a certain rich man.' And it is no more sinful to be rich than to be poor. But it is dangerous beyond expression. Therefore, I remind all of you that are of this number, that have the conveniences of life, and something over, that ye walk upon slippery ground. Ye continually tread on snares and deaths. Ye are, every moment, on the verge of hell. "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven." "Who was clothed in purple and fine linen." And some may have a plea for this: our Lord mentions them that dwell in kings' houses, as wearing gorgeous, that is splendid apparel, and does not blame them for it. But certainly this is no plea, for any that do not dwell in kings' houses. Let all of them, therefore, beware how they follow his example, who is lifting up his eyes in hell: let us follow the advice of the Apostle, being "adorned with good works, and with the ornament of a meek and quiet spirit."

2. "He fared sumptuously every day." Reconcile this with religion who can. I know how plausibly the prophets of smooth things can talk, in favour of hospitality, of making our friends welcome, of keeping an handsome table, to do honour to religion, of promoting trade, and the like. But God is not mocked: He will not be put off with such pretences as these. Whoever thou art that sharest in the sin of this rich man, were it no other than faring sumptuously every day, thou shalt as surely be a sharer in his punishment, except thou repent, as if thou wert already crying for a drop of water to cool thy tongue.

3. "And there was a certain beggar, named Lazarus, who was laid at his gate, full of sores. And desiring to be

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fed with the crumbs which fell from the rich man's table," ver. 20, 21. But it seems both the rich man and his guests were too religious to relieve common beggars. A sin of which pious Mr. H. earnestly warns his Readers; and an admonition to the same kind, I have read on the gate of the good city of Winchester! I wish the gentleman who placed it there had seen a little circumstance which occurred some years since. At Epworth in Lincolnshire, the town where I was born, a beggar came to a house in the Marketplace, and begged a morsel of bread, saying, "She was very hungry." The master bid her be gone, for a lazy jade. She called at a second, and begged a little small beer, saying, "She was very thirsty." She had much the same answer. At a third door she begged a little water, saying, "She was very faint." But this man also was too conscientious to encourage common beggars. The boys, seeing a ragged creature turned from door to door, began to pelt her with snow-balls. She looked up, lay down, and died! Would you wish to be the man, who refused that poor wretch a morsel of bread, or a cup of water? "Moreover the dogs came and licked his sores:" being more compassionate than their Master. "And it came to pass, that the beggar died, and was carried by angels into Abraham's bo "Hear this, all ye that are poor in this world. Ye that, many times, have not food to eat, or raiment to put on: ye that have not a place where to lay your head, unless it be a cold garret, or a foul and damp cellar! Ye are now reduced to "solicit the cold hand of charity." Yet lift up your head; it shall not always be thus. I love you, I pity you, I admire you, when, "in patience, ye possess your souls." Yet I cannot help you. But there is one that can, the Father of the fatherless, and the Husband of the widow. "The Poor crieth unto the Lord, and he heareth him, and delivereth him out of his troubles." Yet a little while, if ye truly turn to him, his angels shall carry you into Abraham's bosom. There ye shall "hunger no more, and thirst no more :" ye shall feel no more sorrow or pain; but “the

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Lamb shall wipe away all tears from your eyes, and lead you forth beside fountains of living waters."

4. But see, the scene is changed. "The rich man also died." What! in spite of his riches? Probably sooner than he desired. For how just is that word, "O death, how bitter art thou to a man that is at rest in the midst of his possessions?" However if that would be a comfort, he was buried. But how little did it signify whether he was laid under a lofty monument, or among

"Graves, with bending osiers crown'd,

Where numbers heav'd the crumbled ground?"

And what followed? "In hell he lifted his eyes." This it is certain, Ye need not do. God does not require it of you; "He willeth not that any should perish." Ye cannot, unless by your own wilful choice, intruding into those regions of woe, which God did not prepare for you, but for the devil and his angels.

5. See the scene change again! "He seeth Abraham afar off, and Lazarus in his bosom." And he knew him : although, perhaps, he had only cast a glance at him, while he "lay at his gates." Are any of you in doubt, whether we shall know one another in the other world? Here your doubt may receive a full solution. If a soul in hell knew Lazarus in Paradise, as far off as he was, certainly, those that are together in Paradise, will perfectly know each other.

6. “And he cried, and said, Father Abraham, have mercy upon me!" I do not remember in all the Bible, any prayer made to a saint, but this. And if we observe, who made it, a man in hell, and with what success, we shall hardly wish to follow the precedent. O let us cry for mercy to God, not to man! And it is our wisdom to cry now, while we are in the land of mercy; otherwise it will be too late! "I am tormented in this flame!" Tormented ! observe, not purified. Vain hope, that fire can purify a spirit! As well might you expect water to cleanse the

soul, as fire. God forbid that you or I should make the trial! .

7. And "Abraham said, Son, remember: "-Mark, how Abraham accosts a damned spirit: and shall we behave with less tenderness to any of the children of God," because they are not of our opinion?" "Thou, in thy life-time, receivedst thy good things." O, beware it be not your case! Are not the things of the world thy good things? The chief objects of thy desire and pursuit? Are they not thy chief joy? If so, thou art in a very dangerous state, in the very condition which Dives was in upon earth! Do not then dream, that all is well, because thou art " highly esteemed among men:" because thou dost no harm; or dost much good; or attendest all the ordinances of God. What is all this, if thy soul cleave to the dust? If thy heart be in the world: if thou love the creature more than the Creator.

8. How striking are the next words!" Beside all this, between us and you there is a great gulf fixed, so that they who would pass from us to you, cannot; neither can they pass to us, that would come from thence." This was the text which occasioned the Epitaph on a right honourable infidel and gamester :

"Here lies a Dicer; long in doubt

If death could kill the soul, or not?
Here ends his doubtfulness; at last

Convinc'd; but, ah! the die is cast!"

But blessed be God, your die is not cast yet. You are not passed the great gulf, but have it still in your power to choose whether you will be attended by angels or fiends, when your soul quits its earthly mansion. Now stretch out your hand to eternal life, or eternal death! And God says, "Be it unto thee, even as thou wilt!"

9. Being repulsed in this, he makes another request: "I pray thee, send him to my father's house: for I have five brethren, that he may testify to them."-It is not impossible that other unhappy spirits may wish well to the