no means contemptible assailants, let us take the plain question of the text. Let us apply it honestly; and, on all occasions, it will be found to furnish powerful and obvious encou→ ragements to a strenuous and persevering resistance. It will remind us, that the prize, for which we contend, merits our every exertion; and that, as it cannot be lost unless we betray ourselves, so nothing can repay us for the loss of it. Every man, who reflects for one single moment, will admit generally, that he who loses his own soul, whatsoever he may gain in exchange for it, must have made a disadvantageous barter. If, for a few short years of enjoyment, he shall have delivered his immortal soul to the wrath which cometh upon the disobedient, what, what indeed, shall it profit him? We easily admit the general proposition; it is only in the particular and practical application of it, that we seem to shrink from it. Let us now take a few ordinary cases of its application, as an illustration of the mode in which we ought to employ it, in every case, and in every situation, which our conscience or our experience can suggest. I. Take then, as the first example, the case of the votary of pleasure and intemperance, and as one species of intemperance take drunkenness. Let it be supposed, that the drunkard “gains the whole world;" that to him all is joy and pleasure, no pain, no degra dation. Let it be supposed, that the vocife, ration of the drunkard is the expression of real delight; that he is the most cheerful, the most happy man that can be found; that he is happy while drinking, and happy after it; that no sinking of spirits succeeds his unnatural exhilaration, no headache, no stupefaction, no debasement of intellect, no contempt, no impoverishment of his family, no outrage, no brawls. Let it be supposed that he escapes all these evils, and that mirth is complete happiness. Still let him pause ere he lift the cup to his lips, let him ask himself, "What shall it profit a man, if he gain the whole world, and lose his own soul?" For the drunkard, know it, remember it on the authority of St. Paul, "shall not inherit the kingdom of God"." Will a life spent in pleasure, (supposing intemperance to be pleasure,) compensate for the loss of an immortality in bliss?" What shall a man give in exchange for his soul?" To every unlawful and excessive indulgence the same reasoning is applicable. Did we but 11 Cor. vi. 10. accustom ourselves to consider the value of our immortal souls; did we but use a small proportion of the common sense and prudence. which we exercise in the promotion and choice of our worldly pursuits; we could not fail to be startled at the absurdity and madness of the man, who could indulge in drunkenness, or any other excess, at the hazard of incurring the punishments, which are denounced against such offenders. We, one and all, exclaim upon the folly and infatuation of a man sacrificing to excessive pleasures his fortune or his health; but we seem to overlook, or at least to contemplate with great indifference, the far greater folly and infatuation of his choosing these same pleasures, in exchange for his soul. We are too much "children of this world," "wiser in our generation than the children of light." The present engrosses our minds; few, or no serious thoughts are devoted to the future. II. As a second example, let us take the case of the covetous and selfish man. When the wretched and the helpless apply to him for relief, he turns from them, closes his heart against them, and confines all his affections to his treasures, and himself. His whole heart and soul are set upon gain and self-gratification; they occupy his thoughts to the exclu 66 sion of both God and man. Let us again suppose, that this man gains" the whole world;" that all the pleasure, all the happiness is on his side; that he loses no enjoyment by his avaricious and selfish propensities. Let us suppose, that what the Scriptures tell us concerning its being more blessed to give than to receive," is all a mistake; that no man's heart ever thrilled with delight in the performance of a benevolent action, or dwelt upon the remembrance of it with satisfaction; with a happy consciousness of its acceptance, as a tribute of duty to our merciful and indulgent Redeemer". Let us suppose that this covetous and selfish man applies his wealth, so far as present gratification is concerned, in procuring the greatest degree of happiness that wealth can procure; whether that happiness consist in the solitary contemplation of his accumulated hoards, or in having an abundance to spend upon his ́own selfish objects of desire. Let us suppose, that he has all the happiness of this description which can be imagined; and even that no other superior degree of happiness could be 'purchased in this life, by the means of wealth. Let him say, in the fullest exultation, "Soul "In that thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry Yet how long can this last? A few brief years! then that awful, and universal summons," thy soul shall be required of thee"!" At that hour, looking backward to the past, and looking forward to the future, what judgment can he expect will be pronounced upon his conduct. The voice of men, and of angels, the voice of conscience, and of God, will all concur in their designation of the man. "Thou FOOL, thy soul shall be required of thee. day," to use the energetic language of the prophet, he "shall cast his idols of silver, and his idols of gold which" he had "made for himself to worship to the moles, and to the bats"." How worthless and contemptible in his sight will gold and silver, and all the pleasures which they can purchase, then appear. The body, to which he has hitherto paid all his attention, will be as mere dross in his estimation. His whole concern will be for his soul. will probably then feel the force of our Saviour's important question. Or, if he should not feel it then, another day will come, when standing before the judgment-seat, he must • Luke xii. 19. P Ibid. ver. 20. Isaiah ii. 20. Coloss. fii. 5. He |