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which we are now considering, namely, whether there any instance in all the scriptures, besides the parable, or account contained in the passage we are illustrating, in which it is said, or intimated of any one, that at, or subsequently to his death, he went, or was conveyed to a place of misery; or is declared to be in torment? We claim that, setting aside the solitary case of the rich man in the parable, there is no such account or intimation in the bible.

Is any thing of the kind suggested, concerning the fate of the perfidious Absalom? No, nothing. Does David the King, his excellent father,—in the bitterness of his grief, discover any anxiety, or express any apprehension as to what might be the destiny of his ungrateful son in another world,-dying as he did, in the midst of his wicked career of rebellion and guilt? No; not a word or a sigh escapes him, which indicates that any part of his distress was occasioned by fears or anxieties of such a nature, or from such

a source.

And will the great Father of all be less affectionate, less compassionate, towards his most erring-most ungrateful, and most rebellious offspring? and consign them over to a death that never dies, and to torments which shall never end? We would not-we ought not-we cannot believe it.

I have still to recite to you the account of the death of some very wicked persons, as recorded in the scriptures of the New Testament. Shall we advert to the case of the wretched Judas? He had been a disciple of Jesus, had seen his miracles, and listened to his teachings. In an evil hour-being greedy of gain, for thirty pieces of silver he betrayed his

Master into the hands of his cruel enemies; by whom he was abused, insulted, and most unjustly condemned: which, when Judas saw, he repented,-was overwhelmed with grief-restored his unrighteous gain-confessed his guilt, declared the innocence of Jesus-and went out and hanged himself, or, as some think it should be understood, was suffocated with grief, his bowels gushed out, and he died, doubtless in the utmost distress and horror. What further is said of him? Nothing. No account that is given of him says any thing of his going to hell, or that, after death, he lifted up his eyes being in torments. Nor did he, in his horror of mind, while living, express any dread or apprehension of such a destiny in a future state.

Shall I refer you to the description that is given of the death of Ananias and Sapphira? The account as, stated in the 5th of Acts, is doubtless familiar to you all. At the time when a community of goods prevailed among the early Christians, Ananias was detected in a dishonest transaction concerning the sale of some land. Pretending to put the whole amount into the common stock, he kept back part of the price, and reserved it to himself. Peter sternly charges him with the fraud; and with wilful lying. "Ananias! (said he) why hath Satan filled thine heart to lie unto the Holy Ghost, and to keep back part of the price? Why hast thou conceived this thing in thine heart?" &c.-When, mark his sudden fate-" He fell down and gave up the ghost, and he was carried out and buried." His wife coming in, and not knowing what had happened; being interrogated by Peter, and convicted of falsehood, and being informed of the sudden death of her husband,

she also "fell down straightway and yielded up the ghost, and was carried forth and buried by her husband.” But what became of their immortal souls? Modern divines, and public teachers, would tell you at once, without hesitation, that they both went immediately to hell, to suffer the punishment of their guilt, in a future and eternal state. But Peter, who doubtless knew as much about it as any preachers or doctors of divinity have since, and who was as faithful and fearless in declaring the truth, especially those portions of it which are most important, and most salutary in their effects, he says not a word about the future destiny of these two persons. They had been suddenly struck down dead, under his examination, and his severe reprimand. But he pursues them no further, tells of no torments-intimates no sufferings that awaited them beyond the grave. Why did he not do it? Never was there an occasion-never were there circuinstances more suitable or better adapted to such a display. Why did he not portray, in vivid colors, and in all their appalling reality, the terrors of that eternal state, into which Ananias and Sapphira had been so suddenly and fearfully ushered? The only reason that can consistently be given is, that he knew of no such terrors. He had not learned the doctrine of divine wrath and vengeance in a future state, from that meek and heaven-sent Master, with whom he had been associated-by whom he had been instructed in the doctrine of "the restitution of all things, spoken by the mouth of all God's holy prophets, since the world began"-and of whom he had imbibed the truth, and the spirit of that gospel, which hath brought life and immortality to light.

I will cite the account of the death of one more wicked man, as described in the New Testament, which will close our examination and our remarks upon this particular point. It is that of the cruel and infamous King Herod. The description is given in the 12th chapter of Acts. In the beginning of the chapter, the historian, St. Luke, says, "Now about that time, Herod the King, stretched forth his hands to vex certain of the church, and he killed James the brother of John with the sword: and because he saw it pleased the Jews, he proceeded further to take Peter also; and when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers; intending, after Easter, to bring him forth to the people." Peter, however, by a miraculous interference, was delivered from the prison, to the great joy of the church, and the disappointment of Herod,-who immediately ordered the keepers to be put to death. These circumstances sufficiently indicate the vile character of this cruel and impious King.

The historian proceeds to state that "upon a set day, Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. And the people gave a shout, saying, It is the voice of a God, and not of a man: and immediately the angel of the Lord smote him, because he gave not God the glory; and he was eaten of worms, and gave up the ghost." Dr. Clarke supposes he was suddenly seized with a violent inflammation of the bowels, which, he says, after five days excruciating torments, (according to Josephus) terminated in death by putrefaction; and he says, moreover, "his death was most evidently a judgment from God."

But what does the inspired evangelical historian say of him further? Does he intimate any thing concerning his condition beyond the present life?-any sufferings that awaited him after the pains of death, and the close of his mortal existence? No; not a word: He says, he "gave up the ghost,"—that is, he died, and that is allyet a more appropriate case could scarcely be presented, in which to have described the miseries of a departed spirit, if such miseries are reserved to a future state. We have now done citing instances from the scriptures relative to this point; and because it is an important and very interesting one, and is fairly within the scope of our subject, we have been particular, and taken considerable time in its examination. The result is, that setting aside the case of the rich man, in the passage we are illustrating, there appears to be no instance stated in the scriptures, in which it is said, or intimated, concerning any wicked man, that at, or after his death, he went to, or awoke up in, a place or state of torment.

But is it not best, and safest, so to consider it?-and will it not have a salutary influence on the living, to have it taught and believed that the wicked, at death, go to a place of punishment in a future state? Yes, my friends, it is best, in all respects, so to understand and believe and teach, if there is any just foundation for it. Otherwise it is not, unless it is better to believe fiction than reality; and to teach falsehood, rather than truth. We have no occasion to be frightened with imaginary evils and terrors, and no authority or permission to alarm others by them. The truth, as revealed, is sufficient, and is the best, and will have the best influence. If the wicked at death, go to a state of punishment and misery in another world, is it not reasonable to expect