discourse, as it was, probably, the main defign of our Lord himself.-I fhall previously, however, take a fhort review of the other, and fubordinate inftructions that rife out of the history, and that, without doubt, were, likewise, in the view of this great teacher.

The first lesson which we are taught by it is, that we are not to judge of the happiness or misery of men by any external circumstances in which they may be placed in the prefent life.

The gaiety and fplendor that furround affluence, and are oftentatiously displayed by luxury, often deceive the world into a falfe opinion of the happiness of the men who enjoy them. The votaries of pleasure, as long as they can avoid looking into their own hearts, and into futurity, are themselves deceived on their own fubject. But, not to mention that true happiness depends chiefly on the inward ftate of the mind, and the regulation of its affections by the ftandard of reason, and the spirit of religion, fo contrary to all their habits, let us view their enjoyments in the light only in which they are reprefented to us in this affecting ftory. If

they must shortly end in eternal and unutterable misery, what value fhould we put upon them? Under the face of gaiety, and the high enjoyment of life, are concealed the principles of eternal death. Under an exterior mask of felicity on which are painted fatyrs, and fyrens, and the images of joyous festivals, are covered the fcorpions of a guilty confcience, and the avenging furies of divine juftice.

On the other hand, the pains or the wants which a good man may be obliged to endure in the prefent life, which is but a moment, can take little from the infinite fum of an eternal felicity on which he is the next moment about to enter. Lazarus may be poor-he may lie at the gate of a princely palace whofe lord riots in the abundance of his wealth-the dogs may clean the fores of a wretch who, fick with hunger and fatigue, is obliged to accept of that small office of kindnets from beats, which he will look for in vain from the unfeeling pride and luxury of his own fpecies-Lazarus may perish for want-but his pains are only for an inflant. Death which feems to be the greatest of them, puts an end to them all.

Angels convey him to everlasting habitations. And the bofom of the father of the faithful receives him from the contempt and injuries of the world. And, in the effimate of our happiness, what proportion is there between a momentary joy fucceeded by eternal fufferings, and a momentary fuflering fucceeded by eternal joys?

When we confider the different definies of these two men, how ftrongly, in the next place, do they inculcate this truth, that one thing is needful! Is happinefs the aim of all the pursuits of men? It is to be found only in true religion. Wealth, power, and fenfual pleasure, the phantoms that continually occupy and deceive the world, can add little to the felicity of men when meafured on the great fcale of immortality.— And if they are acquired by crimes, or are enjoyed without God, their poffcffion is vanity, their end is mifery. Look on the dreadful fate of this rich voluptuary and fay, What Jhall it profit a man, though he gain the whole world, if he loje his own foul? Or what shall a man give in exchange for his foul? When plunged in that devouring gulph, will it be any confolation to him

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that he has once revelled in the fulness of fenfual joy? Will he not envy the flate of Lazarus, poor, despised and wretched, but the heir of heaven? Will he not efleem it infinitely a better portion to suffer affliction with the people of God, than to enjoy the pleafures of fin for a season ?

But, probably, this parable was intended, farther, to represent the guilt, and to point out the condemnation of a soft and pleasurable life devoted fupremely to the gratifications of appetite, and of vanity. The character of this rich man is not marked by any crimes of notorious profligacy. He inhabited a palace, he was attired with fplendor, he enjoyed a sumptuous and luxurious table. His fault feems to have confified chiefly in an oftentatious luxury, in an eliminate felf-indulgence. And there are innumerable duties to the poor, to the church, to our country, to mankind, as well as to God, with which fuch a life is inconfiftent.

By pampering the appetites, and inflaming the pallions, it is unfriendly to that felfgovernment, and felf-denial which are ef

fential to a life of piety and virtue. And not lefs is it unfavourable to the virtues of benevolence and charity. High and continual pleasures beget a felfishness of mind that, at last, ceases to feel for the miferable -They nourish a pride that is prone to look down with contempt, or with neglect on the humble and unfortunate-They create a false and fastidious delicacy that is apt. to be offended at the view of poverty and wretchedness.-Lazarus, therefore, lies neglected at the gate. If he is not infulted, he is forgotten. It would break in too much upon the enjoyments of this fon of pleasure to concern himself about the peace of a wretch. If he liftens to a reprefentation in his behalf, the care of furnii ing relief is devolved on pampered flaves, who, partaking of their mailer's fullness, have no sympathy with diftreffed and friendless virtue. He is too indolent to rouse himself from the lap of ease and indulgence to the active cares of a generous and noble charity.-A high crime this in the eye of God who has an equal care of all his children, and who, in the courfe of a wife and gracious providence permits the varieties of pleasure and of pain that exist among men