from fear would vanish before the assurance of living through an immense succession of ages; restraint from shame would expire amid the general hatred of duty, and the universal encouragement of example. All mankind would, therefore, be let loose to revel and to riot. From one end of heaven to the other the soul of man would sink to the level of animal existence, and hail the sloth and the swine as its companions and brethren. A Sodom would rise in every climate, and in every field, and ten righteous men would not be found to save a world.

Of all these awful and debasing things we are furnished with the most ample proof from unquestionable fact. The antediluvians thus lived, and thus acted. The sons of God, we are told, saw the daughters of men, that they were fair, and they took them wives of all whom they chose. Of this loose and lewd mixture were born giants, who became mighty men, and who were in that day men of renown. As the immediate consequences, it followed, that God saw that the wickedness of man was great, and that every imagination, i. e. every purpose and design, of the thoughts of his heart were only evil continually; so evil, so abandoned, that " it repented the Lord that he "had made man on the earth, and it grieved him at his heart. "The earth also was corrupt before God, and the earth was filled "with violence; and God looked upon the earth, and, behold, "it was corrupt, for all flesh had corrupted his way on the "earth." Here is a concise, but strong and finished, picture of the entire profligacy of the human race, and their utter abandonment of all principle, and all decency. All flesh had corrupted his way, was lewd, sensual, brutal; the earth was filled with violence, i. e. as the word is explained, with vengeance, fraud, rapine, and oppression; and those who were the great leaders in this profligacy were giants, fierce, tyrannical, men of oppression and of blood, and for these very reasons men of renown. So polluted did the world in a short time become, that God repented that he had made man, and brought upon the world a flood of waters, whereby the world that then was, except eight persons, perished. Such was the result of one trial, such unquestionably would be the issue of another.

REMARKS.

First, From these observations we derive complete proof of the wisdom of God in limiting human life by its present bounds. There are few dispensations so naturally mysterious and perplexing, in a world formed by the author of life and perfection, as death. The whole explanation of this strange and melancholy event is furnished only by the moral character of man. We see, in the observations already made, abundant reasons why he should be removed from the present world, since his continuance in it would be ruinous to himself, and to his fellow-men. We are also presented by them with abundant reasons why he should be removed after a short continuance. here rather than after a longer one, and why he should be removed in a gloomy and painful rather than in a joyful and triumphant manner. Death, the last act of providence towards man in the present world, is, and ought to be, a solemn testimony of God against human corruption. Were we uni versally to go from the world, as Enoch and Elijah went, the terror of death would cease; for it would be concluded, and with strong probability, that with all our corruption we were regarded by God with favour, and destined to a prosperous future being. Were our life extended to the antediluvian date, men would universally assume the antediluvian character, and the world be filled with the antediluvian vice and corruption. Men are now, at least, sufficiently sinful, sufficiently deaf to the voice of mercy, sufficiently blind to their own good, sufficiently hardened against warning, reproof, and reformation. Then the mental eye would be closed in absolute darkness, and the heart be changed into adamant. No argument would persuade, no warning alarm, no reproof reclaim, and no reformation be found.

We naturally love life, and at every period instinctively wish to live longer. But reason here clearly decides, that it would be really undesirable to extend our earthly being beyond the present boundary, that God in fixing it has manifested his supreme wisdom and goodness, and that the dispensa

tion, though unwelcome to us, is established in a manner far better than that which would accord with our wishes.

II. We also learn the wisdom and the necessity of employing this short life in acquiring a life which is eternal.

Immortality is necessarily the object of earnest desire to every intelligent, and would be, if he could form the thought, to every percipient, being. It was the actual and glorious lot of our first parents. It may be the lot of every one of us. A short period, a limited life, is the only period during which we can obtain it. This very consideration demands of us the utmost anxiety and diligence. The death, also, which we must all undergo enforces strongly, with its painful and distressing circumstances, this powerful argument. Like a beacon, lighted up with an eternal fire, on a height visible to all the nations of men, it solemnly warns us of the evils to which we are exposed, and of which to all the impenitent it is itself the beginning. We need then to be warned. If we are wise we shall welcome the alarm, and, beholding the Sun of life hastening through the heavens, shall do, while the day lasts, whatsoever our hand findeth to do, with our might, and, to quicken our diligence, shall cast a constant and apprehensive eye toward the rapid approach of that night in which no man can work. Instead of wishing to live longer, we shall labour to live better. Instead of vainly panting for immortal being in a world of sin and sorrow, where we, together with others, should only sin and suffer, we should lend all our efforts to find it in that glorious world where it can be actually found, and where its ages roll on in the fulness of joy, and pleasures for ever more.

SERMON XX.

THE RICH MAN AND LAZARUS.

LUKE XVI. 26.

"And beside all this, between us and you there is a great gulf fixed, so that they which would pass from hence to you cannot, neither can they pass to us that would come from thence."

THE design of the parable from which the text is taken is to show the dangerous influence of wealth and luxury, and the superiority of the most abject poverty, when connected with piety, to all worldly gratifications. The rich, the proud, and the splendid, are designed to be here alarmed and warned, the poor and forsaken to be comforted and encouraged. The parable is also filled with a great variety of evangelical doctrines, almost as many as it contains words. All these are exhibited in a most distinct light by the contrast which is studiously maintained between the several parts of the parable, as well as between the two principal characters which are exhibited

in it.

It is the design of the present discourse to consider the contrast between the situation of Dives and that of Lazarus, both in the present and in the future world.

Between the circumstances of these individuals the difference was immense.

Dives was in this world rich, honourable, and externally happy, while Lazarus was poor, despised, and externally wretched. Beyond the grave the condition of both was ut terly reversed. I shall consider,—

I. The circumstances of Dives in his two different states of existence.

In this world Dives was possessed,

First, of an abundance of earthly good.

He had great wealth. This doubtless was of the same kind with the wealth of that country at the present time, and consisted, among other things, of lands, houses, cattle, silver, gold, gems, servants, and apparel. This great, proud, luxurious man may naturally be supposed to have delighted in walking over his possessions, and in surveying his lands and houses, in admiring the fertility of the one and the elegance and splendour of the other. It may be easily believed that he delighted to see the number and labours of his servants and the increase of his property by their industry. We cannot doubt that he loved to count his money and to calculate his gains. All worldly men do this. He probably did it with the same pleasure and exultation which is experienced by others.

Secondly, He knew how to enjoy this abundance, according to the usual meaning of this phraseology.

He did not amass riches for their own sake, but for the sake of enjoying them. He was clothed in purple and fine linen, at that time the dress of nobles and princes, and of them only. Here softness and splendour were united, and both contributed to enhance and variegate enjoyment. It seems indeed that he did not deny himself any enjoyments, but meant to live while here, and to let posterity take care of itself, and futurity bring with it what it might. He also fared sumptuously; he ate and drank to the full the richest and most dainty viands, and these were supplied to him every day. Thus it appears that his life was a life of uniform abundance and enjoyment, and was varied by diversities of pleasure only.

Thirdly, He was probably, so far as pertains to human nature in these circumstances, possessed of entire ease of mind.