which it is equally apparent. But that which stamps its value beyond all possible calculation is the immense price that was paid for its redemption.

We learn from inspired authority, that "thousands of rams, or ten thousand rivers of oil," would not have been a sufficient ransom; that nothing less than the blood of God's dear Son could pay the purchase; and, moreover, that this inconceivable price was actually paid. For, says St. Peter, "Ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot." Surely, then, we may conclude, that God would never have redeemed the soul at such an immense price, if it had not been of infinite value in his sight; and such being the disparity between its value and that of the world, we are prepared to attend to the second division of the subject, viz.

II. The result of the comparison. "What shall a man give in exchange for his soul?" For the sake of illustration, we will suppose, that a person becomes master of the whole world, with all its riches and honours; that he enjoys every pleasure which they are capable of affording during the longest period allotted to human life, and then "loses his own soul" (which expression implies, that it is lost as to that state of happiness which is suited to its nature, and is eternally separated from all the good that a soul is capable of enjoying); supposing this to be the case, what, in the issue, is that person profited?

1st. We will inquire concerning this matter in general. Would carnal enjoyments, however highly they may be esteemed by the votaries of sensuality, compensate for the loss of His favour in whose "presence is fulness of joy, and at whose right hand there are pleasures for ever

more?" Would the transient pleasures of this fleeting world counterbalance an eternity of glory in the blissful abodes of "just men made perfect?"

Or can it be supposed that the voluptuary, who has rioted in unbounded profusion and magnificence, will have any thing remaining of all his earthly possessions to mitigate the extremity of his suffering? This vain supposition is refuted by our Lord, in the parable of "The rich Man." Great as once was his wealth, we now behold him deprived of every comfort; though formerly," clothed in purple and fine raiment, he fared sumptuously every day," yet now he is destitute of every thing which can afford him the least relief, and in such abject misery, that he condescends to implore that Lazarus, the despised beggar who used to lie at his gate "full of sores," requesting to be fed with crumbs which fell from his table, might be allowed merely to dip the tip of his finger in water and cool his tongue parched by the tormenting flame; but even this miserable request was denied him.

Or, we ask again, would a momentary possession of the whole world be so a high a gratification, that any reasonable man would be content to barter even his animal life for it? So far from it, we are convinced, by daily experience, that "all which a man hath will he give for his life;" how much less, then, could it be equivalent for the soul, which, as it so far exceeds in duration, so it is of more value than the temporal happiness of a thousand worlds.

2d. Having made these general observations, we will now be more particular in our inquiries. The questions in the text are powerful appeals to our hearts and consciences; appeals which set at defiance all the arts of the most subtile sophistry. Let the lover of pleasure ask, what his sensual gra

tifications and vain amusements will profit him? Will they recompense him for the loss of God's favour? Will they bring him comfort in the hour of mental distress? When the hour of nature's dissolution draws nigh, and "heart and flesh faileth," will these vanities afford him any solace? will they smooth his dying pillow, disarm death of his terrors, or deliver him from "the wrath to come?" Most assuredly they are capable of none of these; for, agreeably to the declaration of Solomon, "riches profit not in the day of wrath." Neither wealth, honour, nor preferment can then avail; they cannot purchase the pardon of sin; they cannot recommend to the favour of God; they cannot obtain for their possessors a portion with portion with "the saints in light."

"

From the man of pleasure, let us appeal to those who, despising sensual amusements, devote themselves entirely to literary pursuits; and ask them, what learning, the most excellent of all human attainments, will profit them if they have neglected to "learn Christ," and become "wise unto salvation?" Mere human wisdom can no more benefit the soul in the hour of death and day of judgment than the most abject folly; on the contrary, it will only increase our condemnation if it be unaccompanied with a knowledge of those things that belong to our everlasting peace. "There is no remembrance of the wise man more than the fool for ever, seeing that which now is, in the days to come, shall all be forgotten.'

This subject may be concluded by suggesting some interesting topics of self-examination.

1. Which have we most regarded hitherto-the world or our souls? Which of these has engrossed our chief care? Has our delight been centred in things temporal or things eternal? Have we, with Martha in the Gospel, been "careful and troubled about

many things?" or have we imitated the conduct of her sister Mary, and "chosen that good part which shall never be taken from us?"

2. Which do we intend to prefer in future, the world or our souls? Is it our intention henceforth to serve God or Mammon? to make this world our resting-place, our home, and seek our happiness in its pleasures and vain amusements, or to consider it as a mere temporary dwelling, which will soon be pulled down and levelled with the dust, knowing" that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens?" In short, have we determined to despise the luxuries of this world, which perish in the using, and are anxious only for those riches which endure to everlasting life-even the unsearchable riches of Christ?

3. Again, let us inquire what will probably be our opinion on this subject in that awful day for which all other days were made; "when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ." What will be our estimate of the respective value of the world and the soul at that tremendous moment, when " the heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat?" When we see "the earth also, and the works that are therein, burned up," shall we need any other argument to convince us that a man is not profited if he gain the whole world and lose his own soul? What answer shall we make, when the Judge of all flesh shall call us to account for despising that unspeakable gift for which he paid so vast a price? How shall we excuse our impenitence and obstinacy in neglecting that great salvation,

so freely offered to every soul of man, and which cost the Redeemer so dear for which he poured forth his precious blood, "and became obedient unto death, even the death of the cross?" And if, in consequence of this neglect, (dreadful consideration!) our souls should finally perish, what would we not gladly exchange for them? Were, then, the whole universe ours, how gladly should we give it in exchange for our souls! What sacrifices should we not cheerfully make? what deprivations should we not willingly endure? what punishments should we not freely undergo, if at last we might be saved, and the awful mandate averted, Depart from me, ye cursed, into everlasting fire prepared for the devil and his angels?"

4. But, on the other hand, if, through the grace of our God, who mercifully invites all the ends of the world to look unto him and be saved, our souls should be rescued from death, and our ears ravished with that delightful invitation from the Saviour of sinners, " Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world;" shall we not then account lighter than the dust of the balance, whatever earthly pleasures we may have

given up in order to promote the salvation of our souls? Will not the " crown of glory," which we shall then receive from the "chief Shepherd," be a rich recompense for any deprivations and afflictions we may have suffered in our Master's cause? Shall we not have delightful demonstration of the truth of the Apostle's declaration, that "our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory?"

If these important questions be duly weighed, and rightly improved, with fervent prayer to Almighty God for his blessing on our endeavours to lay them seriously to heart, we shall soon be like-minded with the great Apostle to the Gentiles; "forgetting those things which are behind, and reaching forth unto those things which are before, we shall press towards the mark for the prize of the high calling of God in Christ Jesus;" and determine also, with him, " henceforward "to know nothing save Jesus Christ, and him crucified." Then shall we be every day more and more convinced of this important truth, that a man is not “ profited if he gain the whole world and lose his own soul."

"1. The appointment of a Sabbath, which was instituted before the fall of our first parents, was an act of the greatest kindness to mankind on the part of the Almighty; and experience has abundantly proved its intimate connexion with the state of religion in general. The greatest care ought therefore to be taken, in all religious societies, that no deviation from the purity of this sacred institution should receive any encouragement.

"2. The whole of that day should be employed in exercises of religion, giving to each its due proportion of our time; except where the necessities of our nature, or a charitable attention to the wants of others, call for our assistance. One of the most obvious acts of private charity to others is religious instruction, where it is in our power to administer it without breaking in upon other necessary and more proper duties of the day. God has given us his holy word to be our guide to everlasting happiness; and the knowledge of that word is made necessary to all, lest any perish through lack of knowledge. It was, therefore, a most benevolent scheme, to employ the intervals of public worship in instructing those who, from poverty, ignorance of parents, or other causes, have not an opportunity of acquiring a knowledge of the word of God.

"3. Sunday schools, when confined to the purpose of religious instruction, and connected with a proper attention to public worship, are institutions of great importance to the rising generation, and may become instrumental to the salvation of many who would otherwise be wandering in the paths of ignorance and vice. But, to make them truly beneficial, they should admit of no employment but such as is directly conformable to the appropriate duties of the day.

4. It cannot with truth be said,

the great business of religious instruction.

"This great end should be constantly kept in view by the masters, and continually impressed upon the minds of the children. They ought to be reminded every time they come together, that a Sunday school is intended singly for the purpose of educating them in the fear of God; of leading them to the knowledge of themselves and of their Redeemer; of impressing them with a deep sense of eternal things, and guiding them in the way to everlasting happiness: that the true design is not to make them scholars, but true Christians, that they may glorify God here, and be meet for the society of saints and angels in glory.

"The employments which directly tend to those happy consequences will fully occupy every moment of the time that ought to be spent in the school.

"I will not now enter upon the methods which facilitate their learning to read, but will suppose a child capable of reading an easy lesson. Let him be taught to understand every sentence as he goes on; such, I mean, as he is capable of understanding, that the improvement of his mind may keep pace with his learning.

"In the intervals of lessons, let the children be employed in committing to memory portions of Scripture, suitable prayers, and psalms or hymns. Let them be examined frequently as to the use of private prayer, and by proper forms be assisted therein. Let them learn to repeat and understand the Catechism. Let them be directed to collect out of the Scriptures, the various texts teaching any particular duty. This I have found to be a very useful employment for those who read well, and also a suitable task for them on the weekdays, which some executed with great propriety. Let them be taught to give the contents of a chapter in

their own words; or the heads of each chapter in a whole book.

"When some excellent ladies in Somersetshire were asked by a clergyman, who once visited their schools, how they had brought their Sunday scholars to such a correct knowledge of the word of God? their answer was, By teaching them the same things five hundred times over.

"By such employments as these, the children would receive improvement of their understandings, and would gain an extensive knowledge of the Bible.

"In such a course of instruction, there would be no time for improper or doubtful employments; but we might hope to see the rising generation of the poor, ornaments to society, and a blessing to the nation in which they live. But where are the masters to be found, who, with sufficient talent for instruction, will undertake this laborious work? Here is the difficulty. It is much easier to hear a child read a lesson, than to instruct him in the meaning of it. It is much easier to stand making pens while the children sit at their copy-books, than to press upon their minds, with unabating diligence, the great truths of the Gospel. But yet, if Sunday schools are to be a blessing to this land, such must be the employment of their teachers, as I have above described.

"They must, with heavenly zeal and unwearied diligence, labour to point out to their scholars the path of life, and exhibit in their own conduct examples of holiness.

"I cannot well express how great was my concern, when I was some time ago informed, that in some of the schools in this town, conducted by the Methodists, nothing but writing was taught. I could scarcely have believed this, had I not received the information from the preachers themselves. Surely this is not sanctifying the sabbath! I am satisfied, that fifty-three