for all the damage which may be done by the spreading of the fire, though it may extend much farther than he had originally contemplated. How gladly would lost infidel, licentious, and heretical writers and speakers, now recall what they had written and spoken, that no more evil might be done by it, and no more accessions be thereby made to their own punishment! But it cannot be.

Though there was no passage, in either direction, be-tween heaven and hell, this lost man knew that there was a passage from earth to heaven, and he therefore thought that a communication might now be opened up from heaven to earth, for the purpose he specified. He wished Lazarus to be sent, as a special messenger, to warn his relations of their danger. But neither could this be granted. "Abraham saith unto him, They have Moses and the prophets; let them hear them." From this saying, it is clear, that, though many of the Old Testament sanctions were of a temporal nature, those which related to a future state were also brought forward, and that with sufficient distinctness to render every person inexcusable who disregarded them. The Jews had also the gospel given them in types and ceremonies, in a way sufficient for their salvation. Let them hear Moses and the prophets, said Abraham, let them observe and follow them, and nothing more is necessary, with God's blessing, to convert and save them.

The lost criminal could not deny that they ought to improve the means they already enjoyed, and that these mean sought to have been effectual; but he knew that they were neglecting them, and he fancied that if something more were done for them, they would be induced to bethink themselves, and turn. "And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.' On this, Abraham "said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead." He declared, in short, that, though the request were granted, the mission would be in vain. For his relations, then, as well as for himself, this wretched man's request was justly and necessarily denied, and he was left without remedy, and without hope. Are you ever to do any thing for the spiritual and eternal welfare of those who are nearest and dearest to you?-it must be done now. It will be too late to think of any thing of the kind when you are removed from them by death. Discharge your conscience on this point, while it is possible,

lest your neglect occasion you bitter and unavailing regret for ever.

The words which, in the close of the parable, are thus put into the mouth of Abraham by our Lord, must be considered as Christ's own testimony, and, as such, demand the serious consideration of all his professing followers in every age. Applicable as the words were to the Jews at the time the parable was spoken, they are, in substance, still more emphatically applicable to us, who now enjoy much greater advantages. Considered, then, as applicable to ourselves, they teach us

First, That the ordinary means of salvation, which we enjoy, are excellent and abundantly sufficient. Not to speak of those who lived in Old Testament times, or of those who now live in less favoured parts of the world, our privileges are, surely, peculiarly great. In addition to Moses and the prophets, we have Christ and the apostles. The evidences of revelation are multiplying, and increasing in strength, as time flows on. The discovery of the way of salvation and of the rule of duty is complete. "Life and immortality are brought to light through the gospel." Our Sabbaths are secured to us, our sanctuaries are open to us, the Holy Scriptures are in our hands, a stated ministry labours in the midst of us-in a word, we have all religious privileges in abundance. When we look into the Word of God itself, what views there are of sin to alarm us, and of love to draw us! And then, to give effect to the outward means, so that we may be actually enlightened and converted, the ordinary influences of the Holy Spirit are purchased, and promised, and ready to be bestowed in answer to prayer. On all these accounts, the Lord may be considered as saying, with regard to us, "What could have been done more to my vineyard that I have not done in it?" If we are not saved, it must be from inexcusable carelessness and obstinacy in ourselves, and not from any insufficiency in the means.

Secondly, we are here taught, That if the ordinary means of grace fail to convert us, no extraordinary, that is, no miraculous, means are to be expected. Miracles were, indeed, necessary to prove the divine origin of revelation at first; but, that being once fully established, they are no longer necessary. Nay, the continuance of them would be a waste of power; and the constant repetition of them, instead of increasing, would diminish, their effect, as familiarity with them would have a tendency to cause them to be looked on

as no miracles at all. Revelation is now complete; and as it is impossible that the chief purpose for which miracles were wrought, namely, to prove revelation, could now be served by them, they are not to be expected. In this, we do not limit God; but he himself has given sufficient reason to believe that, in this department, he is to limit him-self. In fact, the only mention, in Scripture, of miracles, or rather of pretensions to miracles, in these last ages, is in connexion with apostasy and error.* But, though it were consistent with divine wisdom to break through the uniformity of nature, and unhinge the world by continual miracles, surely, those who obstinately and wickedly resist the evidence and the exhortations of God's Word, have, of all men, the least cause to expect miracles to be wrought for them. In the language of Bildad,† "Shall the earth be forsaken for thee? and shall the rock be removed out of its place?"

But we are here taught, Thirdly, That when the ordinary means fail to convert men, miracles, though they were wrought, would fail also. How contrary to the concluding words of this parable is the idea, unhappily taken up by some, that more is necessary for the conversion of the world than the reading and preaching of the Word, accompanied by the ordinary influences of divine grace! "See you not," say they, "that your labouring, in the old way, to convert the world, is very much in vain? You will never diffuse Christianity over the world, or bring the Church to a lively state, on that plan. Instead of improving, the world is getting worse and worse. Something else is necessary. In short, the gift of miracles must be revived, and that greatest of miracles must take place, the personal, literal, and visible return of Christ to reign on earth. Thus, and thus alone, shall the whole world be converted." Now, nothing can be more erroneous than that idea. The gospel has already overcome, without the aid of miracles, as great difficulties as it ever can have to contend with again: the success of the ordinary means is very considerable, and no other means are necessary. What is needed is, not more miracles, but more faith in the miracles already performed-not new means, but the more zealous employment of the usual means not influences extraordinary in kind, but the ordinary influences in an extraordinary degree, that is, a more plentiful outpouring of the enlightening, converting, * Rev. xiii. 13, 14. + Job xviii. 4.

and sanctifying influences of divine grace. Ecclesiastical history shows, both that such pretensions to miracles have been put forth in different ages of the Church, and that time has always exposed their wickedness, or their weakness. Besides, it is altogether a mistake to suppose that miracles, were they really wrought, would, even instrumentally, convert those who resist the present means of salvation. The inefficacy of miracles, in this way, with persons of such a disposition, is seen in the history of Pharaoh, of the Israelites in the wilderness, and of the great majority of those who witnessed the miracles of Jesus Christ and his apostles. The very miracle here requested, namely, the return of one from the dead, was granted in the case of Lazarus, the brother of Martha and Mary; but though it was useful to some sincere inquirers, wrought, as it was, as part of the proof of the truth of the gospel, the chief priests consulted how they might put Lazarus to death, to prevent the effect which seeing him alive might have on those who were open to conviction. Our Lord's own resurrection was a still more important and more striking miracle of the same kind; and yet, though it was a necessary step in the evidenees of Christianity, and proved of the utmost use to those who were not beset with prejudice, the Jews, as a body, continued to reject the gospel, and to oppose and persecute its adherents, the same as before. Our Lord would not work miracles to gratify those who complained, in the midst of evidence, of the want of evidence; nor, though he had done so, is there any reason to suppose that such persons would have been satisfied. As for the return of a man from the dead, it might now surprise and frighten those who knew him before; but it would be of no general, permanent, spiritual benefit: and if such an event were to occur as often as sceptical men might desire, it would be very frequent, and, of course, would hardly make any impression whatever. The special influences of the Holy Ghost, operating by means of the gospel, can alone convert sinners, and edify believers. Let us, then, learn wisdom from this declaration of the mind of Christ. Let us not, for ourselves, or for others, seek after extraordinary means of impression, such as, apparitions, visions, dreams, sudden impulses, tongues, or any kind of miracles; but let us be contented with the ordinary means, and make diligent use of them, looking up to God, in prayer, for the gracious influences of his Spirit to render them effectual.

Such is this most remarkable and most impressive parable: see that you all apply it to yourselves. Whether you be rich or poor, healthy or sick, you are all hastening to the grave. Yet a little while, and all will be at an end with you, as to this world. We cannot judge what will become of you then; it is not ours to fix on individuals for the one region of the invisible world, or for the other; but there is here a lively representation of both regions, in the one or the other of which you will soon be all found. Jesus draws aside the veil, for a little, and shows you, in two particular instances, a specimen of the whole. Behold the one-pious Lazarus happy in paradise: behold the other-the wicked, rich man tormented in hell. So, in a short time, you shall be, like the one, rejoicing in glory; or, like the other, agonizing in despair. Do you indeed believe this? If you do, then what care, what anxiety, what diligence, what prayer, can at all equal the importance of this concern? Well; you have Moses and the prophets-hear them: you have Christ and the apostleshear them: you have, at this moment, the gospel offer of salvation-receive it. Turn, and live. "Repent, and believe the gospel." Be indifferent no longer, lest you die, and sink into the abyss, in your sins. If you neglect your salvation now, it will be too late for you to think of it then: it will be too late when the great gulf is interposed between you and heaven. As for you on whom the standing means of grace have already taken saving effect, prize them more and more, and use them with still greater diligence. You are already safe; but the greater the effect which the means of grace produce on you here, the brighter will be the crown of glory which will be placed on your head hereafter.