In examining the propriety of such an explanation, the method we shall adopt preparatory to its elucidation, will be first, to press the natural result of such a literal application, and then attempt to explain it, as an intended allegory, to represent by these characters the condition of two distinct seeds, as they existed under two distinct dispensations; and that too, without any reference whatever to a future state of animal existence.

In pursuing then the proposed method of pressing the result of a literal application of this subject, we find that the two prominent characters which present themselves to our notice, are those of a rich man and a poor man.

Now in reference to the rich man, we observe from the narrative, that there is no charge of criminality attached to him whatever, nor is there anything stated in commendation of Lazarus; nevertheless we find, that when these characters both died, the immediate result which followed that death was, that because the rich man had already received his good things during his lifetime; and also Lazarus his evil things; that now the former was tormented in the flames of hell; and that the latter was conveyed by angels, to repose in comfort in the bosom of Abraham. Thus the cause and effect of their present condition is so amply detailed, that it admits of no conjecture that will accommo date any other supposition, but simply this alone, that their former riches, and poverty, now absolutely determine the condition of each party.

It might be urged, and urged in vain, that the rich man must have been guilty of some particular crime; but we reply, there is nothing of the kind laid to his charge; besides, the reason of his severe judgment is distinctly declared, and which we find resulted from his having already received his good things, during his former lifetime. And in reference to Lazarus, there was no other qualification proposed on his part, as being requisite to produce his happiness; but that of his having been, during his former life, a beggar, an object of poverty, degradation, and disease; therefore it is declared, that because during this period he had received his evil things, that he was now conveyed by angels, to repose in comfort in Abraham's bosom. They

might in other respects have been either good men or bad men; and however this abstract declaration might foster presumption on the part of the depraved poor, or present a miserable prospect for the richer classes of society, be the one pious, or the other impious-riches and poverty alone, if taken in a literal acceptation, absolutely determine the future condition of each character.

We also notice, that if it was the design of this narrative to shew that the circumstance of riches and poverty should alone determine the future condition of mankind; how inadequate the statement would be, to enable us to determine to which situation the middle classes of society might be consigned; and whether it might be said of them, that they had either received the good things, or the evil things of this life.

We also find, that however great the gulf was which divided these characters, they were near enough, both to see, and to converse with each other; and however peculiar the individuality of the circumstance might appear, that one individual was now reposing in the bosom of another individual, who himself had only been a faithful man.

We also notice, that as soon as the rich man died, although upon the common theory we may suppose him to be in a disembodied state of existence, as being in an intermediate state, prior to that of a natural resurrection; he is nevertheless, found to be in the immediate possession, both of eyes, and a tongue, by which he saw Abraham, and felt the fiery flame, and also to possess all the sensitive feelings of a natural relationship, and in this respect partial enough too, for he appeared to be only solicitous about the salvation of his five brethren. But lastly, we notice what is strange indeed! and which is, that Lazarus was carried by the angels into the bosom of one, who himself had been a very rich man; for it is said of Abraham, Genesis xiii. 2, And Abraham was very rich in cattle, and silver, and gold. A question therefore naturally arises, how came he there? I think we have now pressed the absurdity of a literal application of the narrative far enough; the advantage of painting a dark shade, is to show, by contrast, the superiority of a brighter colour.

In pursuing our intended object, to which we have already alluded, we offer the following proposition. That the design of this narrative is, parabolically, to show the absolute condition of two distinct parties or seeds; allegorically represented by a rich man and a poor man, in their relative position under two distinct dispensations, in the former of which they had been united as one body; but who, in consequence of its dissolution, died with it, and were now brought under another ministration, in the latter of which, they were separated for ever.

That the scriptures allegorically personify both covenants and seeds by individual characters, I have only to refer to Hagar and Sarah for the one, and to Esau and Jacob for the other, as expressed in Gal. iv. 22, 31, and Rom. ix. 7, 13. Hence I propose, that by the character of the rich man is particularly intended a personification of the carnal Jewish priesthood, whose reigning authority and splendour were rendered prominent by the constitution of the Jewish theocracy, whose official attire, like the rich man's, was that of purple and fine linen, as expressed, Ex. xxviii. 4, 5, And they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest's office; and they shall take gold, and blue, and purple, and fine linen. The Apostle saith, Heb. vii. 11, That it was under their ministration the people received the law; therefore under the first covenant, they legally possessed the full privilege of commanding the resources of that table service. It is important to observe from the immediate connection of this narrative, that it was addressed to the scribes and pharisees, who, as official teachers, sat in Moses's seat, to whom the seed of faith, as well as others, were bound by the institute rite of the first covenant, to yield an implicit reverence. Now, while treating of the Jewish priesthood, I would beg permission slightly to digress, to notice, that the Jewish order of worship was uniformly a national order; therefore, in the observance of its ritual, it would not admit of any diversity of sects or parties; but in professing christendom, we find that they are numerous, where each party, in matters of faith, justly claims the right of private opinion; and as

such, we must view them in their political relation to civil government, as that of children to a common parent, in which case we always find, that if any undue preference is given to either child, at the expense of others, (and which partiality always corrupts the pet child) the other branches of the family are thereby necessarily and justly provoked to jealousy and complaint; therefore it is the best policy of civil government, in securing the respect of all, to confine their legislation alone to civil things, (these are what our Lord termed the things of Cæsar) and not to act like a busy body in the affairs of another, by an officious interference in matters of conscience, relative to the things which are of God. It is plain then, that their duty and interest is to protect all, but support none; but otherwise, an unjust partiality in this respect weakens a state, and has been for ages past, and is now, the bane, the canker worm of the peace and prosperity of the European nations. The papal hierarchy is but a mere counterfeit of Judaism, under the name of christianity. The shadowy constitution of the Jewish theocracy, although divine in its origin, when it had accomplished its typical object for which it was. instituted, terminated in its antitype, by which it was superseded by a spiritual theocracy, the kingly and priestly character of which, was embodied in the Melchisedec order of priesthood of our Lord Jesus Christ, who was King of righteousness, and King of peace, and terminated in a glorious reformation. Happy would it have been for society, if the subsequent policy of civil governments had not been founded upon a blind imitation of a partial adherence to the Jewish theocracy; the constitution of which, only pointed to a spiritual kingdom, therefore it was never intended as a model for civil government. The system of uniting church and state is nowhere recognised by the gospel economy; therefore in matters of faith, it only enjoins obedience, and a tributary support to civil government, for the protection it affords; and as for the old economy, with all its priestly tenths, which during its existence, was but a just allowance for excluding the Levites from any. inheritance in the land: this provision, together with the

priestly service, upon the introduction of the new economy, as a necessary consequence, soon became extinct, being then as a declining shadow about to vanish away.

As the discussion of this subject is not our present object, we leave this digression, and pursue the investigation of the character of the rich man, as being especially designed to represent the Jewish priesthood; therefore we further notice, that it was against the high official dignitaries, who possessed the exclusive ministerial service of the first covenant, that the prophet Ezekiel spoke of, when he said, chap. xxxiv. 1, The word of the Lord came unto me saying, son of man, prophecy against the shepherds of Israel; prophecy, and say unto them, thus saith the Lord God unto the shepherds; woe be unto the shepherds of Israel who do feed themselves! Should not the shepherds feed the flocks? Ye eat the fat, and clothe you with the wool, ye kill them that are fed; but ye feed not the flock, the diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, nor have ye brought that which was lost, but with force and with cruelty have ye ruled them. Thus the character of the Jewish priesthood is aptly defined, as being rich in spoil, and through oppression, as faring sumptuously every day. Nevertheless, the subsequent connection of prophecy in the same chapter shews, that the day would come, when in their official capacity they would cease to exist, and all their former glory terminate in a perpetual desolation; and when a new era would arrive, by the resurrection from the dead of David's antitype, which event would usher in the proclamation of a new covenant, and a new Melchisedec order of priesthood, which was never to be superseded by any other; therefore at the 20th verse we read thus: Thus saith the Lord God unto these shepherds, behold I, even I, will judge between the fat cattle and the lean cattle, (that is, I presume, between the fat shepherds and the lean flock, who were, or ought to be fed by them) because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad; therefore will I save my flock, and they shall no