would comprehend it distinctly, we must devote considerable investigation and reflection.

We ought, my brethren, to be very cautious in adopting any opinions respecting a future state of existence, which we cannot perceive to be founded on the express words of divine Revelation: because, opinions thus adopted, too frequently degenerate into prejudices; and become at length so deeply rooted, that bigotry and superstition usurp the place of rational religion.

Rational religion is the most formidable enemy of bigotry, superstition, and interested priestcraft. No wonder then, that its reputation has been assailed ; its character defamed. It has been said, that rational religion, means the substitution of human reason for divine Revelation. This were indeed, most irrational. No, my brethren, it will not suffer any thing rational or irrational, to be substituted for the words of divine Revelation; and therefore it is, that at its very name, the cheek of bigotry, of artifice and of hypocrisy, turns pale with fear and anger. Rational religion, is the application of the power of reason, with which God has gifted us, aided by the eternal Spirit, which he vouchsafes to lead us to all truth, towards a right comprehension and correct understanding of his revealed word. Without that word, all reason were in vain: but, its most noble and exalted purpose, is to investigate the sacred treasure, rightly to comprehend its heavenly doctrines, and guard its pure and holy truths, from the polluting mixture of man's imagination. Therefore it is, that by all those who would convert religion into a bugbear, to terrify the weak, and work upon the feelings of the ignorant and credulous; by all who would choose darkness rather than

light; rational religion is more detested, because far more dreaded, than infidelity itself. But, my brethren, calmly it holds to man, the mirror of divine, unchanging truth; the sacred book of heaven; and error and delusion are dispelled; and bigotry, for very shame, is silenced: and falsehood, and hypocrisy, dare not to stand before it.

I stated to you, that in the parable of Dives and Lazarus, the eternal punishment of the wicked is not described. This is admitted by every commentator; but lest any of you should doubt upon this subject, you will perceive, if you examine the parable itself, that it cannot possibly bear any such interpretation. The word which is there translated Hell, is derived from the Greek word Hades, which has never been supposed by any, to imply a place or state of punishment, but the place of departed spirits, or the state of death. Secondly: Dives requests of Abraham, to send Lazarus unto his father's house, to testify unto his brethren, lest they also should come into that place of torment; which renders it evident, that this parable refers to some state antecedent to the final judgment. Thirdly Dives urges, that if one went unto them from the dead, they would repent. It is evident, therefore, that Lazarus is meant to be represented as in a state of death; for he it was, who was requested to be sent to them from the dead.

From all these circumstances, then, it appears distinctly, that no reference is here intended to the eternal punishment of the wicked; but it is equally clear, that the state of the soul after death, and previous to the final judgment, is meant to be represented or figured, under

this parable. It is quite evident, likewise, that Dives is meant to be represented as in a state of misery, and Lazarus as in a state of happiness. The irresistible conclusion then, which must be drawn from this parable, is, that the souls of some will exist between death and the resurrection, in a state of happiness, and those of others in a state of woe---and yet the happiness of the one, or the misery of the other, is not spoken of here as a punishment or a reward. The torment of Dives, appears to be spoken of as the necessary consequence of the good things which he received in his life time; and the happiness of Lazarus, as a compensation for the evils which he endured. Abraham is represented, as addressing Dives by the endearing appellation of son. "Son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus his evil things, but now he is comforted and thou art tormented." From whence, then, was derived the comfort of Lazarus, and the torment of Dives.

This parable, my brethren, is closely connected withi the one which immediately precedes it---that of the unjust steward; and forms, indeed, a continuation of the same subject and by considering both in connexion, we shall find that the whole will be rendered clear and intelligible. The parable of the unjust steward, I trust, you all well know; I therefore need not quote it. Our Saviour says, that "the Lord commended the unjust steward, because he had done wisely; for the children of this world are in their generation wiser than the children of light;" that is, the children of this world provide for their future worldly wants, with more care and attention, than the children of light (those who are

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seeking an eternal inheritance,) do for their everlasting state. And (continues our blessed Saviour to his disciples) "I say unto you, make to yourselves friends of the mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations." "If ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches ?"

Our Saviour then exhorts his disciples, so to use the talents entrusted to them here, as to provide for their spiritual state hereafter; and he intimates to them, that if they do not apply the unrighteous mammon to the purposes for which it was bestowed on them, they will not be entrusted with the true riches. Now, the true riches, are those which will procure for us everlasting enjoyments, throughout eternity.

The Evangelist proceeds with the same subject, by saying, that the Pharisees, who were covetous, heard all these things, and they derided him. Christ then addresses them to the same purport, and then introduces the parable of Dives. "There was (saith he) a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day; and there was a certain beggar, named Lazarus, which was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man's table; moreover the dogs came and licked his sores; and it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom. The rich man also died, and was buried, and in Hell he lifted up his eyes, being in torments."

Here, then, our Saviour, in confirmation of the doctrine which he had just advanced, supposes the case of

a rich man, who had not made to himself friends of the mammon of unrighteousness; and was therefore, after death, as regarded the true riches, in a state of abject poverty and misery; and on the other hand, of a poor man, who had laid up for himself treasures in heaven, and was therefore in a state of happiness and comfort. The rich man possessed nothing which could secure to him eternal joys, or save him from eternal condemnation. He, therefore, was in abject misery, and burning torment. The poor man had prepared for an hereafter, and he was comforted. The one awaited his eternal doom in hope and holy joy; the other, in despair and misery.

It appears to me, from this parable, my brethren, and from other passages in the Holy Scriptures, to which I will not now refer, that the soul in its state of existence between death and the resurrection, will be conscious of the eternal doom which will be awarded to it; and that this consciousness will cause it to exist, either in a state of comfort or of torment.

But, there is much other deeply interesting information, to be derived from this portion of the Holy Scriptures. "Dives lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom; and he cried and said, father Abraham have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame. But Abraham said, son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus his evil things; and now he is comforted and thou art tormented; and besides all this, between us and you there is a great gulf fixed, so that