DELIVERED AT

ON A DAY OF PRAYER,

AUG. 4, 1807,

NEWBURYPORT:

FROM THE PRESS OF EPHRAIM W. ALLEN.

1808.

The text of this and other superb works are available on-line from:

The Willison Politics and Philosophy Resource Center

http://willisoncenter.com/

Reprint and digital file September 12, 2005.

Joseph Dana graduated from Harvard, 1760, and received his Doctorate in Sacred Theology from Harvard (S.T.D.) in 1801.

Page numbers in the original publication are shown in brackets as such: [ 3 ]

The following begins the original text:

[ 3 ]

MATT. 16, 26.

FOR WHAT IS A MAN PROFITED, IF HE SHALL GAIN THE WHOLE WORLD, AND LOSE HIS OWN SOUL? OR WHAT SHALL A MAN GIVE IN EXCHANGE FOR HIS SOUL?

Our Lord had been hinting to those about him, what they must be prepared for, if they meant to be his disciples. "If any man will come after me, let him deny himself, and take up the cross and follow me." It might seem hard; but it was of absolute necessity, as the next words declare. "For whosoever will save his life, shall lose it; and whosoever will lose his life for my sake, shall find it." He who saves his life by denying his Lord, will but die the more wretchedly in the issue. He on the contrary who lays down his life for Christ’s sake, though he may seem to throw it away, shall recover it, with infinite advantage. Our text follows. "For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" That is, when it is lost, wherewith shall he recover it? What has he to offer in the way of ransom, suppose him to have all the world?

By the words, we are led to consider such things as these. The soul of man is of high value and importance. The soul may be lost. If it is lost,

[ 4 ]

no possible worldly acquisitions will be any compensation. Nor can all the world redeem a soul, when once it is lost.

I. The soul of man is of high value and importance. It is so absolutely; and it is so in a relative view.

Considered ABSOLUTELY, the soul is of high value. Whether we contemplate its excellent structure, and noble, powers; or the important ends it was made for, and is capable of serving.

1. If we contemplate the soul in its peculiar structure, we see its worth. All the works of God are perfect in their kind, The visible heavens, sun, moon and stars; the earth and all things in it, are wonderfully made. Yet these are but so many modifications of senseless matter. The soul is a spiritual, intellectual production: And seems to be a more near and immediate emanation from the Supreme Spirit. "Vital spark of heavenly flame," the poet calls it. Inspiration confirms this idea, when it styles the Creator, so emphatically, "the Father of our spirits."*

The soul of man is of immortal make. I do not say independently eternal; but such by the Divine pleasure is its destination. It is made for endless existence. And there is nothing in its nature tending to dissolution, as there is in all corporeal things. "The stars shall fade away," says an expressive writer; "The sun will grow dim with age; nature will sink in years :" but the soul will "flourish in immortal youth ;" it will survive "the war of elements, the wreck of matter, and the crush of worlds."

2. Consider this immortal spirit in its noble powers, and we see its importance. ‘The Creator has

[ 5 ]

given it understanding; the faculty of contemplating things visible and invisible; and of reasoning and judging concerning them. It can trace things to their causes; and ascend to the Great First Cause. It can trace effects, consequences and connexions, near and remote. It can reflect upon the past; and look forward to the future. It can distinguish the useful and the hurtful, the safe and the dangerous, in natural things; and what is much more, in things moral and spiritual. It has a conscience of duty; and a capacity of entering into it, in affection and in act. It can feel the impressions of moral excellence; and is capable of uniting with it, and paying homage to it, with a delight far transcending every other kind of enjoyment. How do these capacities of the soul show its importance! especially when we consider of what vast improvements they are capable.

To know what enlargements the human mind will admit, we may look to the state of the saints in heaven: Perhaps go further, and conceive them still rising to more exalted views and more sublime exercise, forever. And when we consider that these intellectual powers which may be so enlarged, are capable of being employed to eternity, upon the best and highest of all objects, and with corresponding affections; what an idea does this give of the soul’s importance!

It is true, the soul of man may be debased; and its taste so depraved, that it cannot relish the objects in which its proper happiness lies; nor act, nor be affected, as its rational nature and immortal destiny demand: And this we all have but too much cause to think of and deplore. BUT THE SOUL MAY BE RECOVERED!! Thanks to the free mercy of Cod, and the love of a Redeemer, a way

[ 6 ]

is opened for it! Nay more, the mercy offers itself; and if it is not ours, it is because we slight and reject it. Therefore it is but just to estimate the soul’s worth by its being capable of such a recovery; and by the high manner in which it will act and expand forever, when it is recovered; and by all those circumstances of blessedness and dignity, to which, through abounding grace, it is capable of rising. I go on therefore to observe

3rdly, The soul’s worth may he judged of by the sublime purposes it is made for, and capable of serving. All things were made for the glory of God. The inanimate and the animal creation, both declare it. But souls were made to see and admire the GREAT SUPREME, in all his works, and give Him the praise of them. They are to collect and pay in, the tribute of glory and honor so justly due. And of what high value does the soul appear, when we view it as capable of acting to such high purposes, and that to eternity.

If now we consider the soul RELATIVELY, we have another view of its importance. Every one’s soul is of value to himself: And as we estimate an estate according to its income; the profits to be derived from it, and the means of enjoyment with which it furnishes the possessor ; so the worth of the soul in a relative view, may be estimated by the number, variety and magnitude of enjoyments which may result from its intellectual and moral faculties, and from their exercise.

The pleasures which are proper to a soul, how do they transcend all others ! And if what may be enjoyed in this life are so precious, how great, through grace, may be those of the world to come! And how is an eternity of such fruitions to be computed?

[ 7 ]

Among these pleasures we may instance that of conscious sincerity. No earthly treasures are comparable to such a consciousness as good men carry with them, even in this life. "Our rejoicing is this," said a primitive disciple, "even the testimony of our conscience, that in simplicity and godly sincerity, not by fleshly wisdom, but by the grace of God, we have had our conversation in the world."* What happiness then, must arise from full consciousness of being all that we should be, in thought, in temper and affection! And that pleasure enhanced by the joy of recovery. "This" soul "was dead" in sins, and "is alive again was lost" in the gulph of pollution, "and now is found"—spotless pure, never to sin more.

Add to this the pleasure of action (the true rest of a restored soul) where every faculty acts under a pure direction, and to the noblest ends.

In a rectified state of the mind, how great are the pleasures of knowledge; where curiosity, and the penetrating faculties, have their proper direction; where the object ever pursued, is to see God in all things, and glorify him in strains yet more exalted ! How sublime are the pleasures of contemplation, where the heart keeps pace with the understanding, and all things are felt according to their nature ! And where the love of novelty, that strong characteristic of the human soul, being now reclaimed from every false pursuit, finds the gratification which the God of nature intended for it, in the infinity of his nature and perfections, his designs and works!

This leads us to remark, that as the worth of the soul is to be estimated by its capacities of enjoying, so by the boundless field of entertainment which it has to range in, and the endless gratification

*2 Cor. i,ii.

[ 8 ]

which that field can afford. And what is there in all that the God of Glory has manifested, or will manifest of himself, which will not afford matter of delightful contemplation to a good mind; and much more to the mind when made perfect ? It can enjoy all the wonders of Creation, Providence, Redemption, with a sublimity of delight ; especially when the time comes, that good men shall see as they are seen, and know as they are known when no such perplexity will attend their contemplations, as often attends them here; when their views shall be far more comprehensive than now; mysterious subjects much more explained ; and their hearts perfectly attempered to all divine things! By the worth of these enjoyments, then, conceive the worth of that soul by which we are capable of being raised up to them.

To contemplate moral excellence with proper esteem, may be justly considered among the prime felicities of having a soul. It not only gives delight of a superior kind, but it ennobles and exalts the soul. Above all, to look up to HIM in whom all excellence dwells in infinite perfection; this is happiness ! And it is thus that beholding you are changed into the same image from glory to glory.* What then is the beatific vision ? †

Who can express the pleasures of love and adoration ---Of giving honor and thanks, with the whole soul, to Father, Son and Spirit ; where all Divine glories are beheld without a veil ; where the wonders of heavenly love and mercy are in full view; and every sensibility of the sanctified heart is in perfect exercise

Who can express the felicities of communion with the Father, and with his Son Jesus Christ, by the

[ 9 ]

Holy Spirit!---Where God, with infinite condescension, opens his heart to the heirs of mercy and the Redeemer his: And perfect love on their part can open theirs to Him, can harmonize in all things, can take an interest in every branch of the Divine glory, and in all the interests of the Redeemer

Add to this the joy of obedience, inspired by perfect attachment, and gratitude inexpressible

and allow for the unknown ways in which Those active principles may find their gratification.

Add to this the joy of assurance in those points which lie nearest the heart; an interest in your Maker’s love---never having it withdrawn---never sinning more. Add the eternal fruition of that love, and that of your Savior, with all the precious tokens of’ the one and the other.

It is not a small specimen of the soul’s worth, that it can enjoy God in his people, in this life, in a happy degree ; but much more in future, when Christ "shall come to be glorified in his saints, and to be admired in all them that believe."*

To be capable of the communion of saints, and all that precious enjoyment it affords, what a happy capacity is it ! Were we but to mention the high pleasure of meeting all our dearest christian friends before the throne of. God, never to be separated more; what an idea of enjoyment would this alone bring up But add to it the joy of introduction to the whole General Assembly and Church of the FIRST-BORN; the perfect unity and confidence realized at once ; the enhanced pleasure of worshipping God and beholding his wonders, in such company ; what is it to be capable, through grace, of entering into this happiness!

* 2 THESS. 1, 10.

[ 10 ]

But who can express the aggregate of advantages included in having a rational soul? And the numberless sources of enjoyment, which its various faculties and the infinity of objects presented to them, may afford ? Stretch your thoughts, however, and add ETERNITY to the INFINITE of exalted pleasures of which we are capable ; and then say, What is the worth of a soul ?

But, we come to consider

II. A most serious truth ; that the soul may be lost. Our Lord clearly implies it: And what is intended by losing the soul, and by what means it may be lost, it belongs to us to consider.

Our Lord in another place tells us, The Son of Man s come to save that which was lost.* Which implies that already we are in that condition, until he looks after and delivers us.

Undone in reference to the great end of our being—glorifying and enjoying God; and lost, forever, if left to remain as we are. But since through the mercy of God, a Savior is come, and a way of recovery opened, a new question arises, Whether a soul shall be saved, or finally lost : And this is the question which our text brings up. The loss of the soul; then implies here a coming short of salvation ; going without that interest in Christ which insures it; and therefore perishing as certainly as if no Savior had appeared: Cut off by the sentence of the law, from which one might have been discharged; and given over to that destructive dominion of sin from which there might have been a deliverance : In which case the soul is forever lost to the life of God, and the enjoyment of itself; to all that right exercise of its faculties, and all those virtuous pleasures, to which salvation would have

* Matt. 18; ii

[ 11 ]

raised it: And in fine, all the benefit of having a soul is lost; and this, under the aggravating reflection and enhanced guilt, of having had a price in the hand to obtain salvation, and never improved it.

If now it be inquired by what means the final loss of the soul is incurred; it is not simply by being a sinner, though in a high degree: For pardon is proclaimed to the guiltiest rebel, and saving grace is offered to the most depraved. Yes, "Be it known unto you, men and brethren," said Paul to the obstinate Jews of Antioch, "that through this man is preached unto you the forgiveness of sins. And by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses."*~~~That is, crimes for which the dispensation by Moses admitted of no atonement. "Unto you," said Peter to the crucifiers of the Lord of glory, "Unto you first, God having raised up his son Jesus, sent him to bless you, in turning away every one of you from his iniquities." †

This mercy then, offered itself freely to them, great sinners as they were; and it does the same to us, whatever we are. If our souls are lost then, it will be by sinning against mercy, and rejecting a Savior; By not receiving Him in character, agreeably to the gospel proposition; not embracing salvation, not seeking, not waiting for it, according to the spirit of gospel invitations. Of this a variety of views may be taken.

Sometimes there is a flagrant contempt and rejection of the Savior and his gospel, as in the case of those Jews at Antioch before mentioned. This Paul and Barnabas emphatically describe in these

[ 12 ]

terms. "Seeing ye put it from you and judge yourselves unworthy of eternal life ;" that is, give sentence, in effect, against your OWN souls, that ye are plainly unfit for it.* What are the avowed and virulent infidels of our country now doing; but signing their own death warrant in like manner. All unrelentingness indeed, under the calls of mercy, and persisting notwithstanding, in sinful practice, speaks, in a strong manner, a contempt of that mercy: As under human governments, the continuance of a daring rebellion, after a proclamation of pardon upon submission, speaks loudly that the offered grace is not accepted but despised.

But suppose plain impiety and viciousness of character not to appear: Is there, however, the true spirit of "repentance toward God, and faith toward the Lord Jesus Christ?" A repentance by which we religiously condemn, loathe and abhor in ourselves, all known sin, and turn from it unto, God and holiness? A faith which gives glory to Christ in all his offices, and depends, and submits, and governs itself accordingly? If these are wanting, the soul is still lost; for in what other way can it be saved. St. Paul knew no other, for Jew or Greek, than that just mentioned. †

If consideration be a necessary step to faith and repentance, how many are undone by the want of it! How many by dissipation! How many by excessive "cares of this world, by the deceitfulness of riches, and the lusts of other things !" For these, as our Savior admonishes, "choke the word and render it unfruitful." ‡ They drown the voice of providence too, and prevent the due improvement of many awakening events; and this is another way in which the soul may be lost.

*ACTS 13. 46. †ACTS 20, 21. ‡ MARK 4, 19.

[ 13 ]

Depend1ing on speculative knowledge of religious things, without being duly affected with them, is an other way. Suppressing those convictions which are sometimes felt, is another. "Almost thou persuadest me to be a christian," said king Agrippa to Paul."* But by all that appears, it soon past over. We never hear of his being more than almost a christian.

Resting in convictions without conversion; in awakenings without humiliation; in a solemnity in religious things, without cordial affection; is another, and perhaps not unfrequent way. How plainly does an Apostle teach us, that we are nothing without charity. That is, without a spirit of love to God and divine things, and to one another, according to the will of God, and for his sake.†

How many are lost by indolence! by not being willing to bestir themselves in spiritual things, as in any interesting earthly concerns. STRIVE to enter into the strait gate, says our Divine Master: Agonize for it. Seek her as silver, says the wise man (speaking of spiritual knowledge)—Search for her as for hid treasures.‡ But he becometh poor that dealeth with a slack hand.§ Among the attendants upon sloth, is a proneness to give way to discouragements, and think there are no sufficient inducements to taking pains in religion. " I knew," says the slothful servant, "that thou art a hard man—and I was afraid."II So his poor soul was lost.

How many are undone by presumption ! Confident of peace, though they walk in the imagination of’ their hearts¶ How many by procrastination, and a flattering hope of finding time enough, and time more favorable, hereafter. "Go thy way,

*ACTS 26, 28. † 1 Cor 13. ‡ Prov. 2, 4. §PROV. 10, 4. II Mat. 25, 24. ¶ Deut. 29, 19.

[ 14 ]

for this time," said Felix, when the serious truth pressed upon his conscience—" When I have a more convenient season, I will call for thee."* And thus it was that his soul was lost—by all we can learn of him.

The enchantment of irreligious company is another mean by which many have been kept back from attending to their souls, and so have been undone. "Lest thou shouldst ponder the path of life," † says the wise man. Such company he seems to say, will do every thing to prevent it. It will do every thing to forbid one’s entering into that consideration of the way of life, which is necessary to coming into it. Nearly connected with this, is a dread of the sneers of wicked, vile people: a dread which many have not been able to conquer, even when their consciences have felt, in a measure, the power of truth, and the importance of the one thing needful. Thus, as Inspiration admonishes, the fear of man bringeth a snare :~—No doubt, a fatal snare to great numbers. There is no safety indeed, as the following words hint, but by trusting in the Lord, and realizing that in His word of promise, which infinitely outweighs every such discouragement.

But how many, without this embarassment, still have not enough of self denial to come over without reserve to the banner of Christ, and make every sacrifice of pleasure, ambition, or worldly interest, which that requires The young man in the gospel, so amiable in a human view, so correct in his morals, so modest, so respectful in his air and behaviour to his Lord and ours, and so earnest to be instructed what he must do to inherit eternal life; when it comes to the very point, and he hears what

*ACTS 21, 25. †Prov. 5, 6. ‡Prov. 29, 25.

[ 15 ]

are to be the terms of his admission as a disciple; how does he receive it? He is sad at the saying, and goes away grieved.* Grieved at the thought of losing his soul; and grieved that it cannot be saved without such conditions. Thus Christ and he parted: and this is the last we hear of him.

But beside instances in this kind, how many are lost by taking up with a false hope; and so never obeying the gospel because they imagine that they have obeyed it!

An UNSOUND FAITH in the Savior, which is not the result of enlightened and spiritual views of him; nor yet of thorough conviction of what brings us into such need of him; what a snare may this prove ! A partial faith which rejects essential branches of the Savior’s character, while it seems well pleased in some respects: A faith which has its reserves for darling sins, and neglects known duties, though it seem to be subject in some things; which produces a religion that is not moral; or a morality which neglects religion: what rocks are these for a poor soul to dash against!

A decent form of godliness without the power, is another: and still more plainly, if the power is denied and vilified. A religion with but little christianity in it, is another. That is, a religion which is rather founded upon what nature teaches, than upon what Christ and his apostles taught and enjoined: which does not keep in view the impressive glories and wonders of gospel revelation; nor imbibe its distinguishing spirit, nor adopt its sublime sentiments, nor respect its peculiar precepts, nor copy its great examples, nor feel its transcendent motives.

How many are lost by neglecting self examination!

*Mark 10, 22.

[ 16 ]

whence springs even in professors of religion, that egregious deception noted in the Laodicean church; "Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched and miserable, and poor, and blind, and naked."* Depending upon the good opinion of others, what an undoing thing may that prove! Depending on a respectable outside; or else on Past experiences, without pressing toward the mark. Resting in a hope which has not a purifying influence, as Inspiration declares the hope of a true christian to have. †

In fine, whether with or without a gospel profession, how many are undone by having this world and its interests uppermost in their hearts, and reigning there; which, our Lord tells us plainly, cannot consist with that genuine adherence to Him, without which we perish. "No man can serve two masters." ‡

This case our Divine Master seems so have had especially in view, when he put the solemn questions in the text. He knew that the general cause of men's neglecting religion, or making shipwreck after embarking in the profession of it; was the worse in one form or other, having a predominance in their regards; and he knew that in either case, this, continued, would destroy their souls. He therefore thought it proper to bring his hearers, and to bring us, to a point, in this most serious way: What is a man profited &c. The sentiment is this ; he may think himself a great gainer, if he can acquire a large share of the wealth and gratifications which earth affords: But if in the mean time, his soul is undone, the case is far otherwise ; and would be if he had the whole world in

*REV. 2, 17. †I JOHN 3, 13. ‡MAT. 6, 24.

[ 17 ]

his possession. Nothing he can have acquired will make him a gainer on the whole, or bear a comparison with the immense loss he has incurred. And thus we come to the

IIIrd observation. If the soul is lost, no possible worldly acquisitions will be any compensation.

This is not a subject which requires discussion.

It is plain already. It is self evident, in a manner; and as such, our Lord seems to have brought it up; as though the very stating of it, were sufficient to gain the assent of every sober mind. Still it is a subject which may need to be brought up, as much as any other.

WE ARE UNDONE BY THE NEGLECT OF PLAIN SUBJECTS. This and the other great truth, of infinite moment to be kept in view, are so well known, it seems, that they are past over; and as much overlooked, in a manner, as though they had been unknown, unheard. Nay, they are such old ideas, that sometimes men are tired of believing them, and wish to substitute something new in their place. But still our Divine Lord, who knows what subjects we have need to think upon, has thought proper to bring this up for our most serious consideration. "What is a man profited" &c. As if, he had said, The merchant, the man of business, is careful to calculate upon gain and loss, upon out-sets and neat profits, in the concerns of this life; and shall no such arithmetic be practised in concerns infinitely greater? Tell us then, ye expert calculators, what is the true solution of this problem; Suppose a man should gain the whole world, and lose his own soul, what would the true state of his accompts turn out to be—profit and loss compared? What has he gained? Or what kind of bargain has he made for himself?

[ 18 ]

This great question may be supposed to include two cases.

1. Suppose a person by the very same means, to gain the world, and destroy his soul :—That is ,by an act or course of sin, and that sin unrepented? There are acts of sin, and there are systems of wicked policy, which may produce much of what "the children of this world" call profit; great property, and power of course; or great power, and means of gratification of course. And we may conceive a case where, by throwing off the fear of God, and adopting a system bad enough, a man may become literally master of the whole world. But then this conduct persisted in, and unrepented, will infallibly ruin his soul. What then is the state of profit and loss in such a case? It is plain at once. A question of profit and loss, whereby some criminal act—say of high-handed fraud—a man acquires very great property at once, and at the same moment, forfeits his life by the laws, and must soon go to execution for his crime ; one would think were a case plain enough. But the one before us is yet more flagrant! And let it be remembered that it applies in a measure, to all those cases where the means of acquiring wealth, honor, or other gratifications, are in their own nature absolutely sinful.

2. The other question included is this; Suppose a person to acquire property, or other worldly advantages, more or less, by means not absolutely forbidden ; if yet, in the mean time, his soul is neglected, and perishes in sin, what now is the state of the accompt? Even here, it is the case of one who has taken great care of a trifling part of his estate, and suffered by far the best part to go to ruin. Or it is the case of an economist, who has been saving

[ 19 ]

cents very carefully, and squandering away eagles. [ 10 dollar gold coins, perhaps, Willison Ed ] What miserable mismanagement is this And what an infinite balance is there against such a manager in the concerns of the soul ! It is a case not to be reflected on without unutterable regret and self-reproach, for such imprudence; and what is much more, for the inexcusable disregard of divine counsels and, divine things, which led to that imprudence.

Still more. Beside the infinite balance against one, in the case supposed, all that is acquired of this world’s delectable things, is of no benefit, on the whole, if the soul be lost. If you are to perish at last, my fellow immortal, what good will any thing do you? What is there of solid worth to you, even now, in possessing a large estate, if a little time hence you must take up your abode in the place of woe ? The single thought of this, must throw a cloud upon all your fair prospects ; it must embitter all your earthly pleasures And in the world to come, you will be more wretched than if you had been a beggar all your days. Those piercing words in the parable of the rich man and Lazarus, what sensations must they produce ? "Son, remember, that thou in thy life-time receivedst thy good things." And thus we see in a short view, what immense loss is incurred, if the soul be lost, even though one should have gained the whole world.

IV. All the world cannot redeem a soul, when once it is lost. This likewise requires no discussion. It is brought up as an obvious truth, which every sober person must recognize. What shall a man give in exchange for his soul ? Suppose him to have all the world, still what has he to offer

[ 20 ]

for his soul’s ransom ? Nothing: Just nothing. All that he possesses will do no more for him than the poor man’s poverty could do.

But to realize this truth, let us carry our thoughts forward a little,

1. The time is coming when many a person will find that in fact his soul is lost: That he has outstood the day of grace, misimproved his opportunities for salvation, slighted, to the last, the calls of mercy ; and that judgment is given against him accordingly.

2. At such a time a man would give all the world, most gladly give it, were it in his possession, that so he might redeem his soul, that it should not be forever lost. Yes, they who now neglect their souls, and appear to set very little value upon them, will all be of that mind then.— But

3. It will then be found that there is no room for such an exchange. All they ever had, or could have, will avail nothing. A thousand worlds could not redeem them. A thousand worlds could not have procured for them the opportunity they had, for obtaining salvation. It was procured only by THAT which was of infinitely higher value. Much less then could any corruptible things avail to prevent their final ruin, who have sinned away such a day of grace so dearly obtained. Believe it, my friends, there is no ransom in this case. "If we sin willfully," says the word of inspiration; that is, persist in rebelling. against gospel grace— "after having received the knowledge of the truth; there remaineth no more sacrifice for sins."* Such is the fatal consequence of persisting to slight that gospel grace, which is now inviting us to come

* Heb. 10, 26.

[ 21 ]

and be saved, "without money and without price.

IMPROVEMENT.

1. From the view we have taken, let us "reverence our souls." And think what awakened attention is necessary, in such a world as this, that we may act in character as rational beings; and as immortals, whose eternity depends on their conduct in time !—What circumspection, that we do not neglect the one thing needful; nor abuse and destroy the spiritual part of us; by sensualities and low pursuits, unworthy or an immortal mind.

2. Let the care of the soul be recognized for what it really is; a prime object, to which all temporal interests, and certainly all trifling amusements, must in propriety give way. And let not this immortal mind starve any longer, for want of proper food ;—spiritual knowledge, religion, communion with its God, and the love of a Redeemer.

3. In the view of the soul’s worth, and of its danger, think what mercy of Heaven is displayed in sending redemption to us in our lost condition by such a Person, and by such a price! What mercy in tendering it to us sinners; with all its blessings;. and waiting with such condescension and long suffering, for our acceptance! And think, ye who do not obey the gospel, how great is the guilt of continuing to hazard the soul’s eternal welfare, by ungrateful neglect and procrastination!

4. I might have said, if the subject interest you, think how solemn is the care of souls. And pray for ministers, that they may obtain mercy to be faithful: and not labour still in vain, as they have hitherto, as to many. Let the same charity be

[ 22 ]

extended to parents, to instructors of youth, and all to whom the care of immortals is intrusted. May we all awake to solemnity and diligence, according to our respective trusts. A little while, and we must go and give up our account of them. Who then is that servant, whom his Lord shall pronounce faithful?

Finally, let the various ways in which the soul may be lost, be solemnly considered, and kept in view. Some of these have been hinted. Many more demand a remembrance. And surely they are enough to solemnize us, if any thing can.— Let those, in particular, make a strong impression, to which our Lord appears to have a pointed reference.

What a loud alarm is here sounded in the ears of a busy world. Very loud, most certainly, to those who transgress the golden law of Christ, to acquire the riches, the pleasures, or the flattering distinctions, of this poor world. But loud and powerful to all who pursue earthly things in a manner not consistent with seeking first the kingdom of God and his righteousness. O that it might bring all such to a solemn pause! It is not a trifling question which calls for it. It is such a one as the SAVIOR OF THE WORLD has thought proper to state, with great solemnity. WHAT IS A MAN PROFITED, IF HE SHALL GAIN THE WHOLE WORLD, AND LOSE HIS OWN SOUL? In his judgment, it seems, the soul’s life is depending. The accompt of gain and loss will soon be made up. And where then is he who has not minded religion as his first and great concern? And with all he can have acquired, what has he to give in exchange for his soul? O think of this now.

[ 23 ]

At the same time remember, that THE SOUL, though in imminent danger, MAY BE SAVED. And let this thought be "as life from the dead." O snatch the present moment, and be saved. Come now to your Redeemer, and to the paths of true wisdom, and be happy for eternity.

O ye who have obtained this mercy, what will you render? How astonishing is the grace that saves a soul from death, and hides a multitude of sins! O keep near to God. Be intreated to press toward the mark, for the prize of the high calling of God in Christ Jesus. And prepare your songs