as the description of the day of judgment given by the sacred penman? The Saviour descending with the angelic hosts as his attendants; a throne set, books opened; while all that have ever lived upon earth, a great multitude, which no man can number, are convened to receive the sentence of their Judge.

The example also of our Divine Master exhibits a complete series of moral duties. Are we ignorant of the duty required to parents? Our Saviour exemplified this duty in its fullest extent. Is the breach of the Sabbath a crime too commonly practised? Christians! Look to your Lord, admire the regularity with which he frequented the Jewish synagogue, and blush at the recollection of your own neglect. Do we fail in the duty of secret prayer? How does our Master's conduct, in this instance, also reproach us! How often, after a day crowded with miracles, after he had instructed the multitudes who flocked around him, and privately conversed with his disciples, would he retire to a mountain, and there pass the night in holy communion with his Father and his God! If we descend from the exalted character of our Saviour, to that of his disciples, even even they will afford us noble subjects of imitation. Look to the admi

rable defence of Christianity made by Peter and John, as recorded in the fourth chapter of the Acts, and that just after they had been acting a coward's part in religion. How striking their appeal to the rulers, "Whether it be right to hearken unto you, rather than unto God, judge ye." How, in this spirited reply, was the timid hare changed into the noble lion!

Thus have I endeavoured to prove, that the mode in which Christianity is conveyed, is at once calculated to point out our duty, and to yield the strongest motives to the performance of it. Had it been presented as an abstract system, or code of morals, few would have known, and fewer would have been induced to practise the virtues it enjoins.

Let us, while we express our gratitude for the gospel, determine, from this time, more closely to study its contents. If the gospel be thus adapted to the state of man, considered as ignorant, guilty, and exposed to misery if the mode in which it is delivered is thus suited to his nature, as it addresses his reason, assists his memory, warms his imagination, and amends his heart :-how strongly do these inquiries point out the extreme folly and danger of neglecting this great salvation!

SERMON XXIV.

THE SUFFICIENCY

SCRIPTURE

OF

EVIDENCE.

And he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead. LUKE xvi. 31.

It is not my intention, at this time, to enter into all the particulars of this interesting and instructive parable, having, on a former occasion, discussed them at length. It is frequently called the parable of Dives and Lazarus; Dives being the Latin expression for a rich man, and used as such in the Vulgate translation. I shall confine myself to two remarks, and then proceed to the particular examination of the words I have chosen for my text. The one, which can never be repeated too often, is a consider

ation of the false estimate which is generally made of the character of Dives? What were his crimes? He does not stand accused of rapine, or murder, of adultery, of blasphemy, or of theft. Why then was he condemned? It was for the negation of virtue, for the want of religion, for the enjoyment of prosperity, without looking up to God, as the Author of his mercies, that we find him consigned over to punishment. It was ingratitude to his Creator and Benefactor, which plunged him into that dreadful state of misery of which he complains. As in the parable of the talents, the wicked servant was condemned, not for prostituting, but for burying his talent; so was this rich man punished, not for abusing, but for neglecting to improve the advantages he possessed. Surely, this view of the subject renders it doubly impressive; the warning is awfully heightened by the thought, that there was not a single crimson stain of guilt in this man's character.

My second general remark is, that he was young. This may, I think, be argued from the tenor of his petition to Abraham; "I pray thee, therefore, father, that thou wouldest send him to my father's house," (his father then was living,) "for I have five brethren," "they are my heirs; I have neither wife nor child to warn, but I have brethren; let him

testify to them, lest they also come into this place of torment;" the patrimony will pass through them in succession; Oh, may they take warning from my example, and make a better use of it than I have done!'

I shall now endeavour to fix your attention to the words of the text; I shall consider them under four heads.

1. The strongest motive to holiness is the belief of a future state.

II. The Scriptures contain sufficient evidence to warrant such a belief.

III. Such standing evidence being given, God will not be wrought upon to perform capricious miracles.

IV. Even were he to perform them, mankind would still persist in unbelief.

I. The strongest motive to holiness is the belief of a future state.

All the concluding verses of this wonderful parable tend to confirm this assertion. "I pray thee, therefore, father, that thou wouldest send him to my brethren, that he may testify unto them." Testify of what? That there is another world, besides this earth; another period, longer than time; another state of existence beyond the present; let him describe that place of torment to which I am