but, it is one, last, sealing, assurance, to a regular series of proofs, added in mercy to man's unbelief, as a consummation to many previous revelations.

St. Paul never could have intended to advance, in contradiction thus to himself— in contradiction to his Saviour—that, the resurrection to judgment, and everlasting life, were only revealed, at first, by the Gospel of Jesus. He knew, in fact, that the Gospel had been the same, and founded upon the same eternal principles, even from the Fall of Man, even from the foundation of the world: that, the same Promise, which had been made to the First Parents, and again unto Noah, and through successive Ages unto the Fathers, was still presented, only in clearer view, by the Gospel of Jesus, unto the Jews, and not only unto them, but also, unto all mankind. He, believed, moreover, with those Jews, as he publicly asserted, that the Mosaic Law, rightly understood, held forth that Promise, and assured that Hope.

If there existed, as is, I think, proved from this internal evidence, (which is beyond all suspicion,) revelations of a

future state, as depending upon the promise, long previous to those, made by our Saviour, and that of rewards and punishments, as necessarily consequent upon obedience, or disobedience to the Law of God, it is difficult to conceive how, it could ever have been denied, that this Law was not sanctioned, by eternal consequences. In one most striking passage of the Gospel it appears that our Saviour actually asserts this to be the case. Let us examine the parable of the rich man, and Lazarus, spoken as it also was before the Pharisees, with whose preconceived and popular ideas of a future state, it seems to have perfectly agreed, as far as relates to the existence of retributive justice, beyond the grave. There, we find the rich man (a Sadducee probably) attending alone to self, and selfish pleasures, and conducting his life upon the principle which distinguished that sect; let us eat and drink, for to-morrow we die. This was his hope, this was his belief; and the poor wretch at his door, with whose pining misery and utter want of the common necessaries of life, he must

have been acquainted, together with, his utter helplessness, and therefore the impossibility of his acquiring these things for himself, is treated by him with the same careless contempt as the very dogs that came and licked his sores. Even those dogs did eat of the crumbs which fell from their master's table, with which this poor person desired in the agonies of hunger to be fed, but desired in vain. No pitying hand was extended to his succour; and, he perished. Reason should assure us, that such a scene, could not be viewed by the Righteous Being, whose Providence governs the earth, with indifference; but, that there must be, some place of retribution. Revelation, teaches us, that this is, the case; the beggar died, and was carried by angels into Abraham's bosom. The rich man dies also, and is awakened to the utter folly of all his previous hopes and belief, in the region of everlasting horrors (III)-in Hell he lifted up his eyes, being in torment, and seeth Abraham afar off, and Lazarus in his bosom.

But, could that Righteous Being who governs the world, plunge a poor, and frail,

and erring creature, unwarned, into the horrible pit of the everlasting burnings?

Again, let us look to the Word of God, for there we shall find, always, in all things, His ways justified. In vain, does the rich man seek relief from Abraham, the Father of his Nation, to whom also the Promise was made, and who, believing, had entered into that rest. All access to mercy was closed for ever; the rich man had chosen his portion; then, he reaped the fruits of his choice. Finding his own fate unalterable, some remains of natural affection induces him to urge the following request; I pray thee therefore, Father, that thou wouldest send Lazarus to my father's house, for I have five brethren: that he may testify unto them, lest they come into this place of torment ! What answer does our Redeemer himself place in the mouth of Abraham? Does he say, "the times of this ignorance God winked at, so that at a certain revolution of things, thou even, mayest hope to be released, but now life and immortality are brought to light, and they are inexcusable who cannot gather these truths from the

preaching of the Son of man?" No; to the Law', and to the testimony, is again the answer: Abraham saith unto him, They have Moses and the Prophets, let them hear them. 66 Moses, and the Prophets, as you well know, warned you, and still warn these your brethren, that there is a state after death: they, are therefore, without excuse, if they do not gather this fact, from their writings alone, and if they do not, by obedience to the Law, having faith in the Promises of God, avoid this place of torment." Again, he urges, not daring, observe, even for a moment, to contradict this palpable truth--Nay, father Abraham, but if one went unto them from the dead they will repent! The same, just and inflexible, answer is again returned, If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead.

If there is any meaning in words so plain, that it cannot be wrested, surely it is here; and as surely this passage does attribute the certain consequences of

1 Isaiah viii. 20.