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he can suffer, on this side the grave, that nothing which the world offers can make for the loss of it, or be a compensation when that is at stake. You say that this is very evident; I reply, that evident as it is, it is not thought of, it is not considered, it is not believed. The subject, therefore, is very proper to be set forth in those strong and plain terms which such a subject requires, for the purpose of obtaining for it some degree of that attention which each man's own deep interest in the event demands of him to give it.

There are two momentous ideas which are included in the expression, the loss of a man's soul; and these are the positive pain and sufferings which he will incur after his death: and the happiness and reward which he will forfeit. Upon both of these points we must go for information to the Scriptures. No where else can we receive any. Now, as to the first point, which is, in other words, the punishment of hell, I do admit, that it is very difficult to handle this dreadful subject properly. And

one cause, amongst others, of the difficulty is, that it is not for one poor sinner to denounce such appalling terrors, such tremendous consequences against another. Damnation is a word which lies not in the mouth of man, who is a worm, towards any of his fellow-creatures whatsoever; yet it is absolutely necessary that the threatenings of Almighty God be known and published. Therefore we begin by observing, that the accounts which the Scriptures contain of the punishment of hell, are, for the most part, delivered in figurative or metaphorical terms, that is to say, in terms which represent things of which we have no notion, by a comparison with things of which we have a notion. Therefore take notice what those figures and metaphors are. They are of the most dreadful kind which words can express; and, be they understood how they may, ever so figuratively, it is plain that they convey and were intended to convey, ideas of horrible torment. They are such as these, "being cast into hell, where the worm dieth not, and where the fire is not quenched." It is "burning the

chaff with unquenchable fire." It is going into fire everlasting which is prepared for the devil and his angels." These are heart-appalling expressions; and were undoubtedly intended by the person who used them, (who was no other than our Lord Jesus Christ himself) to describe terrible endurings; positive actual pains of the most horrible kinds. I have said, that the punishment of hell is thus represented to us in figurative speech. I now say, that, from the nature of things, it could hardly have been represented to us in any other. It is of the very nature of pain, that it cannot be known without being felt. It is impossible to give to any one an exact conception of it without his actually tasting it. Experience alone teaches its acuteness and intensity. For which reason, when it was necessary that the punishment of hell should be set forth in Scripture for our warning, and set forth to terrify us from our sins, it could only be done, as it has been done, by comparing it with suf ferings, of which we can form a conception, and making use of terms drawn from these

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sufferings. When words less figurative, and more direct, but at the same time more general, are adopted, they are not less strong, otherwise than as they are more general. Indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil." These are St. Paul's words. It is a short sentence, but enough to make the stoutest heart tremble: for though it unfold no particulars, it clearly designates positive torment. The day of judgment itself, so far as it respects the wicked, is expressly called "a day of wrath." The Lord Jesus, as to them, shall be revealed in flaming fire. How terrible a fate it must be to find ourselves at that day the objects of God's wrath, the objects upon whom his threats and judgments against sin are now to be executed, the revelation of his righteous judgment and of his unerring truth to be displayed, may be conceived in some sort, by considering what stores of inexhaustible misery are always in his power. With our present constitutions, if he do but touch the smallest part of our bodies, if a nerve in many places goes

wrong, what torture we endure! Let any man, who has felt, or rather whilst he is feeling, the agony of some bodily torment, only reflect what a condition that must be, which had to suffer this continually, which night and day was to undergo the same, without prospect of cessation or relief; and then ask, for what he would knowingly bring himself into this situation; what pleasure, what gain would be an inducement? Let him reflect also, how bitter, how grinding an aggravation of his sufferings as well as of his guilt, it must be, that he has wilfully and forewarned brought all this upon himself. May it not be necessary that God should manifest his truth by executing his threats? may it not be necessary, that he should at least testify his justice by placing a wide difference between the good and the bad? between virtue, which he loves, and vice, which he abhors? which difference must consist in the different state of happiness and of misery in which the good and bad are finally placed. And may we not be made deserved sacrifices to this dispensation?