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with impunity or encouragement, will spread them through the whole mass. This reason is formally and expressly assigned, not simply for the punishment, but for the extent to which it was carried, namely, extermination. "Thou shalt utterly destroy them, that they teach you not to do after all their abominations which they have done unto their gods."

in such a state, becomes the author of these warn ings. It is his paternal care which admonishes us by and through the events of life and death that pass before us. Therefore it is a sin against Providence to neglect them. It is hardiness and determination in sin; or it is blindness, which in whole or in part is wilful; or it is giddiness, and levity, and contemptuousness in a subject which admits not of these dispositions towards it without great offence to God.

To conclude: In reading the Old Testament account of the Jewish wars and conquests in Canaan, and the terrible destruction brought upon the inhabitants thereof, we are constantly to bear in our minds, that we are reading the execution of a dreadful but just sentence pronounced by God against the intolerable and incorrigible crimes of these nations-that they were intended to be made an example to the whole world of God's avenging wrath against sins of this magnitude and this kind: sins which, if they had been suffered to continue, might have polluted the whole ancient world, and which could only be checked by the signal and public overthrow of nations no-treme peril and hourly precariousness of our contoriously addicted to them, and so addicted as to have incorporated them even into their religion and their public institutions-that the miseries inflicted upon the nations by the invasion of the Jews were expressly declared to be inflicted on account of their abominable sins that God had borne with them long-that God did not proceed to execute his judgments till their wickedness was full-that the Israelites were mere instruments in the hands of a righteous Providence for the effectuating the extermination of a people of whom it was necessary to make a public example to the rest of mankind: that this extermination, which might have been accomplished by a pestilence, by fire, by earthquakes, was appointed to be done by the hands of the Israelites, as being the clearest and most intelligible method of displaying the power and righteousness of the God of Israel; his power over the pretended gods of other nations, and his righteous hatred of the crimes into which they were fallen.

This is the true statement of the case. It is no forced or invented construction, but the idea of the transaction set forth in Scripture; and it is an idea which, if retained in our thoughts, may fairly, I think, reconcile us to every thing which we read in the Old Testament concerning it.

SERMON XXX.

NECLECT OF WARNINGS.

Oh that they were wise, that they understood this, that they would consider their latter end! -Deut. xxxii. 29.

THERE is one great sin, which nevertheless may not be amongst the number of those of which we are sensible, and of which our consciences accuse us; and that sin is the neglect of warnings.

It is our duty to consider this life throughout as a probationary state, nor do we ever think truly, or act rightly, but so long as we have this consideration fully before our eyes. Now one character of a state, suited to qualify and prepare rational and improveable creatures for a better state, consists in the warnings which it is constantly giving them; and the providence of God, by placing us

A serious man hardly ever passes a day, never a week, without meeting with some warning to his conscience; without something to call to his mind his situation with respect to his future life. And these warnings, as perhaps was proper, come the thicker upon us the farther we advance in life. The dropping into the grave of our acquaintance, and friends, and relations; what can be better calculated, not to prove, (for we do not want the point to be proved,) but to possess our hearts with a complete sense and perception of the exdition? viz. to teach this momentous lesson, that when we preach to you concerning heaven and hell, we are not preaching concerning things at a distance, things remote, things long before they come to pass; but concerning things near, soon to he decided, in a very short time to be fixed one way or other. This is a truth of which we are warned by the course of mortality; yet with this truth confessed, with these warnings before us, we venture upon sin. But it will be said, that the events which ought to warn us are out of our mind at the time. But this is not so. Were it that these things came to pass in the wide world only at large, it might be that we should seldom hear of them or soon forget them. But the events take place where we ourselves are; within our own doors; in our own families; amongst those with whom we have the most constant correspondence, the closest intimacy, the strictest connexion. It is impossible to say that such events can be out of our mind; nor is it the fact. fact is, that knowing them, we act in defiance of them which is neglecting warnings in the worst sense possible. It aggravates the daringness, it aggravates the desperateness of sin; but it is so nevertheless. Supposing these warnings to be sent by Providence, or that we believe, and have reason to believe, and ought to believe, that they are so sent, then the aggravation is very great.

The

We have warnings of every kind. Even youth itself is continually warned that there is no reliance to be placed, either on strength, or constitution, or early age; that if they count upon life as a thing to be reckoned secure for a considerable number of years, they calculate most falsely; and if they act upon this calculation, by allowing themselves in the vices which are incidental to their years, under a notion that it will be long before they shall have to answer for them, and before that time come they shall have abundant season for repenting and amending; if they suffer such arguments to enter into their minds, and act upon them, then are they guilty of neglecting God in his warnings. They not only err in point of just reasoning, but they neglect the warnings which God has expressly set before them. Or if they take upon themselves to consider religion as a thing not made or calculated for them; as much too serious for their years; as made and intended for the old and the dying; at least as what is un

things are possible. If there be the will and the sincere endeavour to reform, the grace of God can give the power. Although, therefore, they who wait for the advances of age, the perception of decay, the probable approach of death, before they turn themselves seriously to religion, have waited much too long, have neglected, and despised, and defied many solemn warnings in the course of their lives; have waited indeed till it be next to impossible that they turn at all from their former ways: yet this is not a reason why they should continue in neglect of the warnings which now

necessary to be entered upon at present; as what | vested with sin. When it is come to this case, it may be postponed to a more suitable time of life: is difficult for any call to be heard, for any warnwhenever they think thus, they think very pre-ing to operate. It is difficult, but with God all sumptuously; they are justly chargeable with neglecting warnings. And what is the event? These postponers never enter upon religion at all, in earnest or effectually; that is the end and event of the matter. To account for this, shall we say that they have so offended God by neglecting his warnings, as to have forfeited his grace? Certain ly we may say, that this is not the method of obtaining his grace; and that his grace is necessary to our conversion. Neglecting warnings is not the way to obtain God's grace; and God's grace is necessary to conversion. The young, I repeat again, want not warnings. Is it new? is it un-press upon them, and which at length they begin heard of? is it not, on the contrary, the intelligence of every week, the experience of every neighbourhood, that young men and young women are cut off? Man is in every sense a flower of the field. The flower is liable to be cut down in its bloom and perfection as well as in its withering and its decays. So is man: and one probable cause of this ordination of Providence is, that no one of any age may be so confident of life as to allow himself to transgress God's laws; that all of every age may live in constant awe of their Maker.

to perceive; but just the contrary. The effort is greater, but the necessity is greater: It is their last hope, and their last trial. I put the case of a man grown old in sin. If the warnings of old age bring him round to religion, happy is that man in his old age above any thing he was in any other part of his life. But if these warnings do not affect him, there is nothing left in this world which will. We are not to set limits to God's grace, operating according to his good pleasure; but we say there is nothing in this world, there is nothing in the course of nature and the order of human affairs, which will affect him, if the feelings of age do not. I put the case of a man grown old in sin, and, though old, continuing the practice of sin: that, it is said, in the full latitude of the expression, describes a worse case than is commonly met

Would to God the case was more rare than it is! But, allowing it to be unusual in the utmost extent of the terms, in a certain considerable degree the description applies to many old persons. Many feel in their hearts that the words "grown old in sin," belong to them in some sense which is very formidable. They feel some dross and defilement to be yet purged away; some deep corruption to be yet eradicated; some virtue or other to be yet even learnt, yet acquired, or yet, however, to be brought nearer to what it ought to be than it has hitherto been brought. Now if the warnings of age taught us nothing else, they might teach us this: that if these things are to be done, they must be done soon; they must be set about forthwith, in good earnest, and with strong resolution. The work is most momentous; the time is short. The day is far spent: the evening is come on: the night is at hand.

I do admit that warnings come the thicker upon us as we grow old. We have more admonitions, both in our remembrances and in our observations, and of more kinds. A man who has passed a long life, has to remember preservations from danger, which ought to inspire him both with thankful-with. ness and caution. Yet I fear we are very deficient in both these qualities. We call our preservations escapes, not preservations; and so we feel no thankfulness for them; nor do we turn them into religious cautions. When God preserved us, he meant to warn us. When such instances, therefore, have no effect upon our minds, we are guilty before God of neglecting his warnings. Most especially if we have occasion to add to all other reasons for gratitude this momentous question, What would have become of us, what would have been our condition, if we had perished in the danger by which our lives were threatened? The parable of the fig-tree, (Luke xiii. ver. 6,) is a most apt Scripture for persons under the circumstances we have described. When the Lord had said, "cut it down; why cumbereth it the ground?" he was entreated to try it one year longer; and then if it proved not fruitful to cut it down. Christ himself there makes the application twice over, (verses 3d and 5th,) "except ye repent, ye shall all likewise perish." If the present, or if the then state of our conscience and of our souls call up this reflection, then are we very guilty indeed, if such preservations leave no religious impression upon us; or if we suffer the temporary impression to pass off without producing in us a change for

the better.

Infirmities, whether they be of health, or of age, decay, and weakness, are warnings. And it has been asked, with some degree of wonder, why they make so little impression as they do? One chief reason is this: they who have waited for warnings of this kind before they would be converted, have generally waited until they are be come hardened in sin. Their habits are fixed. Their character has taken its shape and form. Their disposition is thoroughly infected and in4 F

Lastly: I conceive that this discourse points out the true and only way of making old age comfortable; and that is, by making it the means of religious improvement. Let a man be beset by ever so many bodily complaints, bowed down by ever so many infirmities, if he find his soul grown and growing better, his seriousness increased, his obedience more regular and more exact, his inward principles and dispositions improved from what they were formerly, and continuing to improve; that man hath a fountain of comfort and consolation springing up within him. Infirmities, which have this effect, are infinitely better than strength and health themselves; though these, considered independently of their consequences, be justly esteemed the greatest of all blessings and of all gifts. The old age of a virtuous man admits of a different and of a most consoling description.

It is this property of old age, namely, that its 50*

proper and most rational comfort consists in the consciousness of spiritual amendment. A very pious writer gives the following representation of this stage of human life, when employed and occupied as it ought to be, and when life has been drawn to its close by a course of virtue and religion. "To the intelligent and virtuous," says our author, "old age presents a scene of tranquil enjoyment, of obedient appetites, of well regulated affections, of maturity in knowledge, and of calm preparation for immortality. In this serene and dignified state, placed, as it were, on the confines of two worlds, the mind of a good man reviews what is passed with the complacency of an approving conscience, and looks forward with humble confidence in the mercy of God, and with devout aspirations towards his eternal and ever increasing favour."

present things of which we have no notion, by 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." It is "being cast with all his members into hell, where the worm dieth not, and the fire is not quenched." These are heartappalling 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 What is a man profited, if he shall gain the It is impossible to give to any one an exact conpain, that it cannot be known without being felt. whole world, and lose his own soul? or what ception of it, without his actually tasting it. Exshall a man give in exchange for his soul?-perience alone teaches its acuteness and intensity.

SERMON XXXI.

THE TERRORS OF THE LORD.

Matt. xvi. 26.

THESE words ask a question, the most home to every man's concern of any that can possibly enter into his thoughts. What our Saviour meant to assert, though proposed to his hearers in the form of a question (which indeed was only a stronger and more affecting way of asserting it,) is, that a man's soul, by which term is here meant his state after death, is so infinitely more important to him, so beyond and above any thing he can get, or any thing he can lose, any thing he can enjoy, or any thing he can suffer on this side the grave, that nothing which the world offers can make up 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.

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 sufferings of which we can form a conception, and making use of terms drawn from these 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 There are two momentous ideas, which are in- be executed, the revelation of his righteous judgcluded in the expression-the loss of a man's ment and of his unerring truth to be displayedsoul; and these are, the positive pain and suffer- may be conceived, in some sort, by considering ings which he will incur after his death, and the what stores of inexhaustible misery are always in happiness and reward which he will forfeit. Upon his power. With our present constitutions, if we both of these points we must go for information to do but touch the smallest part of our bodies, if a the Scriptures. No where else can we receive any. nerve in many places goes wrong, what torture Now as to the first point, which is, in other words, do we endure! Let any man who has felt, or the punishment of hell, I do admit that it is very rather, whilst he is feeling, the agony of some bodifficult to handle this dreadful subject properly; dily torment, only reflect what a condition that and one cause, amongst others, of the difficulty is, must be, which had to suffer this continually, that it is not for one poor sinner to denounce such which night and day was to undergo the same, appalling terrors, such tremendous consequences without prospect of cessation or relief, and thus against another. Damnation is a word, which lies to go on; and then ask, for what he would knownot in the mouth of man, who is a worm, towards ingly bring himself into this situation; what pleaany of his fellow creatures whatsoever; yet it is ab- sure, what gain would be an inducement? solutely necessary that the threatenings of Al him reflect also, how bitter, how grinding an agmighty God be known and published. Therefore gravation of his sufferings, as well as of his guilt, we begin by observing, that the accounts which the it must be, that he has wilfully, and forewarned, Scriptures contain of the punishment of hell, are brought all this upon himself.-May it not be nefor the most part delivered in figurative or meta- cessary that God should manifest his truth by exphorical terms; that is to say, in terms which re-ecuting his threats ?-may it not be necessary that

Let

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 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?

Now if any one feel his heart struck with the terrors of the Lord, with the consideration of this dreadful subject, and with the declarations of Scripture relating thereto, which will all have their accomplishment; let him be entreated, let him be admonished to hold the idea, tremendous, as it is, fully in his view, till it has wrought its effect, that is, till it has prevailed with him to part with his sins; and then we assure him, that to alarm, fright, and horror, will succeed peace, and hope, and comfort, and joy in the Holy Ghost. There is another way of treating the matter, and that is to shake off the idea if we can; to drown it in intemperance; to overpower it with worldly business; to fly from it in all directions, but mostly in that which carries us to hurrying tumultuous diversions, to criminal indulgencies, or into gross sensuality. Now of this course of proceeding it is certain, that if it lay the mind in any degree at ease in this life, it is at the expense of the inevitable destruction of our souls in the next; which is enough to say against it; but in truth it answers even its present purpose very imperfectly. It is a way of getting rid of the matter, with which even we ourselves are not satisfied. We are sensible that it is a false, treacherous, hollow way of acting towards our own souls. We have no trust in what we are doing. It leaves no peace, no hope, no comfort, no joy.

Now, by the side of this immense consequence of saving or of losing our immortal souls, place any difference that the things of this life can make to us; place riches and poverty, grandeur and humility, success or misfortune; place, more especially, the difference between possessing and sacrificing an unlawful gratification; between compas sing and renouncing an unjust purpose; making or giving up an unfair gain; in a word, between the pleasures and temptations of vice, and the self-denials of virtue; and what do they amount to? The objects themselves are nothing when put in competition with heaven and hell.-Were it true, which it is not, that real, solid, inward happiness was proportioned either to outward circumstances, or the indulgencies of our appetites and passions; that the good things, as they are called, and pleasures of life, were as satisfactory to the possessor, as they are, for the most part, deceitful and disappointing, still their duration is nothing. The oldest men, when they cast back their eyes on their past life, see it in a very narrow compass. It appears no more than a small interval cut out of eternal duration, both before and after it; when compared with that duration as nothing. But we must add to this two other questions. Can life be counted upon to last to what is called old age? No man, who observes the deaths that take place in his neighbourhood, or amongst his acquaintance, will so compute. Or, secondly, do the pleasures of sin last as long as our lives? We may answer, never; with the single dreadful exception of the sinner being cut off in his prime. Whoever looks for permanent happiness from the pleasures of sin will find himself miserably mistaken. They are short, even compared with our short lives; subject to casualBut to return to the direct subject of our dis- ties and disasters without number; transitory, not course. The Scriptures uniformly represent the only as the things of this world are transitory, but wicked as not only suffering positive misery, but in a much greater degree. It will be said, howalso as having lost, by their wickedness, the hap-ever, that though this observation may be true of piness of heaven, and as being sensible of their loss. They are repeatedly described as cast out, or as shut out, into outer darkness: whilst the good are entering into the joy of their Lord. This imports a knowledge of their own exclusion. In the parable of the rich man and Lazarus, the rich man being in torments, is made to see Lazarus at rest. This teaches us, that the wicked will be so far informed of the state of the good, as to perceive and bewail, with unutterable anguish and regret, their own sad fate in being refused and rejected, when, had they acted differently, they would have been admitted to it. This is, strictly speaking, losing a man's soul: it is losing that happiness which his soul might have attained, and for which it was made. And here comes the bitter addition of their calamity, that, being lost, it cannot be recovered. The heaven we hear of in Scripture, and the hell we hear of in Scripture, are a heaven and hell depending upon our behaviour in this life. So they are all along spoken of. "Indignation, wrath, tribulation, and anguish, upon every soul of man that doeth evil:" meaning evidently the evil done by him in this life; no other evil was in the apostle's thoughts. Or again, more expressly, "we must all appear before the judgment-seat of Christ, that every one may receive the things done in the body, according to that he hath done, whether it be good or bad.""The things done in the body," are the things taken into the account.

the pleasures of sin, yet an advantage gained by sin, that is, by unrighteous, unconscious means, may nevertheless, remain an advantage as long as we live. This may sometimes be the case; and such advantage may be so long enjoyed, if that can be enjoyed which has a fearful expectation and looking-for of judgment annexed to it. But what is the term of that enjoyment compared with the sequel? It is a moment, the twinkling of an eye, compared with a day; an hour compared with a year; a single day with a long life. It is less than these; for all these comparisons are short of the truth. Well therefore doth our Saviour ask, "What doth a man profit if he gain the whole world and lose his own soul?" That world, when gained, he could not keep; nor, if he could, would it make him happy.

But our Saviour delivered his powerful admonition, not so much for his disciples to reason upon, as to carry into practice; that is, that his words might strike into their souls upon these occasions (which are but too many,) when the business, the bustle, or the allurements of the world are in danger of shutting out futurity from their thoughts.

-These are the times for calling to mind our Saviour's question. Whenever, therefore, we are driving on in the career of worldly prosperity; meeting with success after success; fortunate, rich, and flourishing; when every thing appears to thrive and smile around us; but conscience, in the meantime, little heeded and attended to; the justice, the

SERMON XXXII.

PRESERVATION AND RECOVERY FROM SIN.

For the grace of God, that bringeth salvation, hath appeared unto all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.-Titus ii. 11, 12.

THERE are certain particular texts of Scripture which are of inestimable use; for that in a few, short, clear words, they show us the sum of our duty. Such texts ought to be deeply infixed and imprinted upon our memories; to be written, in

integrity, the uprightness of our ways, and of our | true; that the sinner, the man involved in unredealings seldom weighed and scrutinized by us; pented, unforsaken sins, can never know how religion very much, or entirely, perhaps, out of soon he may be reduced to this state. the question with us; soothed and buoyed up with that self-applause which success naturally begets; -in this no very uncommon state of soul, it will be well if we hear our Saviour's voice asking us, what does all this prosperity signify? if it do not lead to heaven, what is it worth? When the scene is shifted, if nothing but death and darkness remain behind; much more, if God Almighty be all this while offended by our forgetfulness both of his mercies and his laws, our neglect of his service, our indevotion, our thoughtlessness, our disobedience, our love of the world to the exclusion of all consideration of Him; if we be assured, and if, in reality, it be the case, that his displeasure shall infallibly overtake us at our death; what in truth, under all this appearance of advantage, are we getting or gaining! The world may amuse us with names and terms of felicitation, with their praises or their envy, but wherein are we the bet-deed, upon our hearts. The text which I have ter in the amount and result of substantial happiness? We have got our aim, and what is the end of it? Death is preparing to level us with the poorest of mankind; and after that, a fearful looking for and expectation of judgment; no well founded hopes of happiness beyond the grave; and we drawing sensibly nearer to that grave every year. This is the sum of the account. Or, which is another case no less apposite to our present argument, is it some sensual pleasure that tempts us, some wicked enjoyment that has taken such hold of our passions, that we are ready to rush upon it whatever be the consequence? If we gain our object; if we possess our wishes, we are happy but what, if we lose our own souls? what, if we find ourselves condemned men for hardily venturing upon crimes, which will, and which we were forewarned that they would, render, us the objects of God's final indignation and displeasure? Will any gratifications which sin affords be a recompense or a consolation? Are they so even for the diseases, shame, and ruin, which they often bring upon men in this world? Ask those who are so ruined or so diseased. How much less then for the gnawings of that worm which dieth not; the burnings of that fire which will not be quenched? In hopeless torment, will it assuage our sufferings, or mitigate the bitterness of our self-accusation, to know that we have brought ourselves into this state for some transient pleasure which is gone, lost and perished forever? Oh that we had thought of these things before as we think of them now! that we had not been infidels as touching our Lord's declaration! that we had believed in him; and that believing that he had a perfect knowledge of the future fate of mankind, and of the truth of what he taught, we had listened in time to his admonition!

:

read to you, is entitled to this distinction. No single sentence that ever was written down for the direction of mankind, comprises more important truth in less room. The text gives us a rule of life and conduct; and tells us, that to lay down for mankind this rule, and enforce it by the promise of salvation, was a great object of the Gospel being published in the world. The Gos pel might include other objects, and answer other purposes; but as far as related to the regulation of life and conduct, this was its object and its purpose. The rule, you hear, is, that, "denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world." We must begin by denying ungodliness and worldly lusts:" which means, that we must resist or break off all sins of licentiousness, debauchery, and intemperance; for these are what are specifically meant by worldly lusts. And these must be denied; that is, they must either be withstood in the first instance, or the evil courses into which they have drawn us must be broken off.

When a rule of morals is plain and positive, it is seldom that there is any advantage in enlarging upon the rule itself. We only weaken it by dilating it. I shall employ, therefore, my present discourse in offering such heads of advice as may be likely, by God's blessing, to assist us in rendering obedience to the rule laid down for us; an obedience upon which salvation depends.

First, then, I observe concerning licentious practices, that it is most practicable to be entirely innocent; that it is a more easy thing to withstand them altogether, than it is to set bounds to their indulgence. This is a point not sufficiently understood; though true, it is not believed. Men know not what they are doing when they enter upon vicious courses: what a struggle, what a Universally the true occasion for remembering contest, what misery, what torment, they are preand applying the passage of Scripture before us is, paring for themselves. I trust that there is hardly when we are deliberating concerning the conduct a man or woman living who enters into a course we are to pursue in the contests which arise be- of sin with the design of remaining in it to the end; tween temptation and duty, between the flesh who can brave the punishment of hell; who inand the world, or between both united and our tends to die in that state of sure perdition, to which own souls. Be the temptation what it will, either a course of unrepented sin must bring him or her. in kind or strength, this is the thought to be for No; that is not the plan even of the worst, much ever set against it. That if we give way, we give less of the generality of mankind. Their plan is way in exchange for our own souls; that the per- to allow themselves to a certain length, and there dition of the soul is set forth in Scripture in terins stop; for a certain time, and then reform; in such most tremendous, but not more tremendous than I and such opportunties and temptations, but in no

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